12. SANTI PARVA (part 5 of 6)

12. SANTI PARVA (part 5 of 6)

"'Bhishma continued, "Hearing these words of Narada, Vyasa, the foremost of all persons conversant with duties and firmly devoted to Vedic recitation, became filled with joy and answered Narada, saying,--So be it--With his son Suka, he set himself to recite the Vedas in a loud sonorous voice, observing all the rules of orthoepy and, as it were, filling the three worlds with that sound. One day as sire and son, who were well-conversant with all duties, were engaged in reciting the Vedas, a violent wind arose that seemed to be impelled by the gales that blow on the bosom of the ocean. Understanding from this circumstance that the hour was suited to sacred recitation, Vyasa immediately bade his son to suspend the recitation. Suka, thus forbidden by his sire, became filled with curiosity. He asked his sire, saying,--O regenerate one, whence is this wind? It behoveth thee to tell me everything about the conduct of the Wind.--Hearing this question of Suka, Vyasa became filled with amazement. He answered Suka, by telling him that an omen which indicated that the recitation of the Vedas should be suspended.--'Thou hast obtained spiritual vision. Thy mind too has, of itself, become cleansed of every impurity. Thou hast been freed from the attributes of Passion and Darkness. Thou stayest now in the attributes of Goodness. Thou beholdest now thy Soul with thy Soul even as one beholds one's own shadow in a mirror. Staying thyself on thy own Soul, do thou reflect on the Vedas. The path of the Supreme Soul is called Deva-yana (the path of the gods). The path that is made up of the attribute of Tamas is called Pitri-yana (the path of Pitris). These are the two paths in the world hereafter. By one, people go to heaven. By the other, people go to hell. The winds blow on the Earth's surface and in the welkin. There are seven courses in which they blow. Listen to me as I recount them one after another. The body is furnished with the senses are dominated over by the Sadhyas and many great beings of mighty strength. These gave birth to an invincible son named Samana. From Samana sprang a son called Udana. From Udana sprang Vyana arose Apana, and lastly from Apana sprung the wind called Prana. That invincible scorcher of all foes, viz., Prana, became childless. I shall now recite to thee the different functions of those winds. The wind is the cause of the different functions of all living creatures, and because living creatures are enabled to live by it, therefore is the wind called Prana (or life). That wind which is the first in the above enumeration and which is known by the name of Pravaha (Samana) urges, along the first course, masses of clouds born of smoke and heat. Coursing through the welkin, and coming into contact with the water contained in the clouds, that wind displays itself in effulgence among the darts of lightning.[1753] The second wind called Avaha blows with a loud noise. It is this wind that causes Soma and the other luminaries to rise and appear. Within the body (which is a microcosm of the universe) that wind is called Udana by the wise. That wind which sucks up water from the four oceans, and having sucked it up imparts it to the clouds in the welkin, and which, having imparted it to the clouds present them to the deity of rain, is third in the enumeration and known by the name of Udvaha. That wind which supports the clouds and divided them into diverse portions, which melts them for pouring rain and once more solidifies them, which is perceived as the sound of the roaring clouds, which exists for the preservation of the world by itself assuming the form of the clouds, which bears the cars of all celestial beings along the sky, is known by the name of Samvaha. The fourth in the enumeration, it is endued with great strength so that it is capable of ending the very mountains. The fifth wind is fraught with great force and speed. It is dry and uproots and breaks down all trees. Existing with it, the clouds come to be called by the name of Valahaka. That wind causes calamitous phenomena of many kinds, and produces roaring sounds in the firmament. It is known by the name of Vivaha. The sixth wind bears all celestial waters in the firmament and prevents them from falling down. Sustaining the sacred waters of the celestial Ganga, that wind blows, preventing them from having a downward course. Obstructed by that wind from a distance, the Sun, which is really the source of a thousand rays, and which enlightens the world, appears as a luminous body of but one ray. Through the action of that wind, the Moon, after waning, wanes again till he displays his full disc. That wind is known, O foremost of ascetics, by the name Parivaha.[1754] That wind which takes away the life of all living creatures when the proper hour comes, whose track is followed by Death and Surya's son Yama, which becomes the source of that immortality which is attained by Yogins of subtile sight who are always engaged in Yoga meditation, by whose aid the thousands of grandsons of Daksha, that lord of creatures, by his ten sons, succeeded in days of old in attaining to the ends of the universe, whose touch enables one to attain to Emancipation by freeing oneself from the obligation of returning so the world,--that wind is called by the name of Paravaha. The foremost of all winds, it is incapable of being resisted by anybody. Wonderful are these winds all of whom are the sons of Diti. Capable of going everywhere and upholding all things, they blow all around thee without being attached to thee at any time. This, however, is exceedingly wonderful viz., that this foremost of mountains should thus be suddenly shaken by that wind which has begun to blow. This wind is the breath of Vishnu's nostrils. When urged forth with speed, it begins to blow with great force at which the whole universe becomes agitated. Hence, when the wind begins to blow with violence, persons conversant with the Vedas do not recite the Vedas. The Vedas are a form of wind. If uttered with force, the external wind becomes tortured.'

"'"Having said these words, the puissant son of Parasara bade his son (when the wind had ceased) to go on with his Vedic recitation. He then left that spot for plunging into the waters of the celestial Ganga."'"[1755]

SECTION CCCXXX

"'Bhishma said, "After Vyasa had left the spot, Narada, traversing through the sky, came to Suka employed in studying the scriptures. The celestial Rishi came for the object of asking Suka the meaning of certain portions of the Vedas. Beholding the celestial Rishi Narada arrived at his retreat, Suka worshipped him by offering him the Arghya according to the rites laid down in the Vedas. Pleased with the honours bestowed upon him, Narada addressed Suka, saying,--'Tell me, O foremost of righteous persons, by what means, O dear child, may I accomplish what is for thy highest good!'--Hearing these words of Narada, Suka said unto him, O Bharata, these words:--'It behoveth thee to instruct me in respect of that which may be beneficial to me.'

"'"Narada said, 'In days of yore the illustrious Sanatkumara had said these words unto certain Rishis of cleansed souls that had repaired to him for enquiring after the truth. There is no eye like that of knowledge. There is no penance like renunciation. Abstention from sinful acts, steady practice of righteousness, good conduct, the due observance of all religious duties,--these constitute the highest good. Having obtained the status of humanity which is fraught with sorrow, he that becomes attached to it, becomes stupefied: such a man never succeeds in emancipating himself from sorrow. Attachment (to things of the world) is an indication of sorrow. The understanding of person that is attached to worldly things becomes more and more enmeshed in the net of stupefaction. The man who becomes enmeshed in the net of stupefaction attains to sorrow, both here and hereafter. One should, by every means in one's power, restrain both desire and wrath if one seeks to achieve what is for one's good. Those two (viz., desire and wrath) arise for only destroying one's good.[1756] One should always protect one's penances from wrath, and one's prosperity from pride. One should always protect one's knowledge from honour and dishonour and one's soul from error.[1757] Compassion is the highest virtue. Forgiveness is the highest might. The knowledge of self is the highest knowledge. There is nothing higher than truth. It is always proper to speak the truth. It is better again to speak what is beneficial than to speak what is true. I hold that that is truth which is fraught with the greatest benefit in all creatures.[1758] That man is said to be truly learned and truly possessed of wisdom who abandons every act, who never indulges in hope, who is completely dissociated from all worldly surroundings, and who has renounced everything that appertains to the world. That person who, without being attached thereto, enjoys all objects of sense with the aid of senses that are completely under his control, who is possessed of a tranquil soul, who is never moved by joy or sorrow, who is engaged in Yoga-meditation, who lives in companionship with the deities presiding over his senses and dissociated also from them, and who, though endued with a body, never regards himself as identifiable with it, becomes emancipated and very soon attains to that which is highest good. One who never sees others, never touches others, never talks with others, soon, O ascetic, attains to what is for one's highest good. One should not injure any creature. On the other hand, one should conduct oneself in perfect friendliness towards all. Having obtained the status of humanity, one should never behave inimically towards any being. A complete disregards for all (worldly) things, perfect contentments, abandonment of hope of every kind, and patience,--these constitute the highest good of one that has subjugated one's senses and acquired a knowledge of self. Casting off all attachments, O child, do thou subjugate all thy senses, and by that means attain to felicity both here and hereafter. They that are free from cupidity have never to suffer any sorrow. One should, therefore, cast off all cupidity from one's soul. By casting off cupidity, O amiable and blessed one, thou shalt be able to free thyself from sorrow and pain. One who wishes to conquer that which is unconquerable should live devoting oneself to penances, to self-restraint, to taciturnity, to a subjugation of the soul. Such a person should live in the midst of attachments without being attached to them.[1759] That Brahmana who lives in the midst of attachments without being attached to them and who always lives in seclusion, very soon attains to the highest felicity. That man who lives in happiness by himself in the midst of creatures who are seen to take delight in leading lives of sexual union, should be known to be a person whose thirst has been slaked by knowledge. It is well known that that man whose thirst has been slaked by knowledge has never to indulge in grief. One attains to the status of the deities by means of good acts; to the status of humanity by means of acts that are good and bad; while by acts that are purely wicked, one helplessly falls down among the lower animals. Always assailed by sorrow and decrepitude and death, a living creature is being cooked in this world (in the cauldron of Time). Dost thou not known it? Thou frequently regardest that to be beneficial which is really injurious; that to be certain which is really uncertain; and that to be desirable and good which is undesirable and not good. Alas, why dost thou not awake to a correct apprehension of these? Like a silkworm that ensconces itself in its own cocoon, thou art continually ensconcing thyself in a cocoon made of thy own innumerable acts born of stupefaction and error. Alas, why dost thou not awake to a correct apprehension of thy situation? No need of attaching thyself to things of this world. Attachment to worldly objects is productive of evil. The silk-worm that weaves a cocoon round itself is at last destroyed by its own act. Those persons that become attached to sons and spouses and relatives meet with destruction at last, even as wild elephants sunk in the mire of a lake are gradually weakened till overtaken by Death. Behold, all creatures that suffer themselves to be dragged by the net of affection become subject to great grief even as fishes on land, dragged thereto by means of large nets! Relatives, sons, spouses, the body itself, and all one's possessions stored with care, are unsubstantial and prove of no service in the next world. Only acts, good and bad, that one does, follow one to the other world. When it is certain that thou shalt have to go helplessly to the other world, leaving behind thee all these things alas, why dost thou then suffer thyself to be attached to such unsubstantial things of no value, without attending to that which constitutes thy real and durable wealth? The path which thou shalt have to travel through is without resting places of any kind (in which to take rest). There is no support along that way which one may catch for upholding oneself. The country through which it passes is unknown and undiscovered. It is, again enveloped in thick darkness. Alas, how shalt thou proceed along that way without equipping thyself with the necessary expenses? When thou shalt go along that road, nobody will follow thee behind. Only thy acts, good and bad, will follow behind thee when thou shalt depart from this world for the next. One seeks one's object of objects by means of learning, acts, purity (both external and internal), and great knowledge. When that foremost of objects is attained, one becomes freed (from rebirth). The desire that one feels for living in the midst of human habitations is like a binding cord. They that are of good acts succeed in tearing that bond and freeing themselves. Only men of wicked deeds do not succeed in breaking them. The river of life (or the world) is terrible. Personal beauty or form constitutes its banks. The mind is the speed of its current. Touch forms its island. Taste constitutes its current. Scent is its mire. Sound is its waters. That particular part of it which leads towards heaven is attended with great difficulties. Body is the boat by which one must cross that river. Forgiveness is the oar by which it is to be propelled. Truth is the ballast that is to steady that boat. The practice of righteousness is the string that is to be attached to the mast for dragging that boat along difficult waters. Charity of gift constitutes the wind that urges the sails of that boat. Endued with swift speed, it is with that boat that one must cross the river of life. Cast off both virtue and vice, and truth and falsehood. Having cast off truth and falsehood, do thou cast off that by which these are to be cast off. By casting off all purpose, do thou cast off virtue; do thou cast off sin also by casting off all desire. With the aid of the understanding, do thou cast off truth and falsehood; and, at last, do thou cast off the understanding itself by knowledge of the highest topic (viz., the supreme Soul). Do thou cast off this body having bones for its pillars; sinews for its binding strings and cords; flesh and blood for its outer plaster; the skin for its outer case; full of urine and faeces and, therefore, emitting a foul smell; exposed to the assaults of decrepitude and sorrow; forming the seat of disease and weakened by pain; possessed of the attribute of Rajas in predominance: not permanent or durable, and which serves as the (temporary) habitation of the indwelling creature. This entire universe of matter, and that which is called Mahat or Buddhi, are made up of the (five), great elements. That which is called Mahat is due to the action of the Supreme. The five senses, the three attributes of Tamas, Sattwa, and Rajas,--these (together with those which have been mentioned before) constitute a tale of seventeen. These seventeen, which are known by the name of the Unmanifest, with all those that are called Manifest, viz., the five objects of the five senses, (that is to say, form, taste, sound, touch, and scent), with Consciousness and the Understanding, form the well-known tale of four and twenty. When endued with these four and twenty possessions, one comes to be called by the name of Jiva (or Puman). He who knows the aggregate of three (viz., Religion, Wealth, and Pleasure), as also happiness and sorrow and life and death, truly and in all their details, is said to know growth and decay. Whatever objects exist of knowledge, should be known gradually, one after another. All objects that are apprehended by the senses are called Manifest. Whatever objects transcend the senses and are apprehended by means only of their indications are said to be Unmanifest. By restraining the senses, one wins great gratification, even like a thirsty and parched traveller at a delicious shower of rain. Having subjugated the senses one beholds one's soul spread out for embracing all objects, and all objects in one's soul. Having its roots in knowledge, the puissance is never lost of the man who (thus) beholds the Supreme in his soul,--of the man, that is to say, who always beholds all creatures in all conditions (in his own soul).[1760] He who by the aid of knowledge, transcends all kinds of pain born of error and stupefaction, never catches any evil by coming into contact with all creatures.[1761] Such a man, his understanding being fully displayed, never finds fault with the course of conduct that prevails in the world. One conversant with Emancipation says that the Supreme Soul is without beginning and without end; that it takes birth as all creatures; that it resides (as a witness) in the Jiva-soul; that it is inactive, and without form. Only that man who meets with grief in consequence of his own misdeeds, slays numerous creatures for the purpose of warding off that grief.[1762] In consequence of such sacrifices, the performers have to attain to rebirths and have necessarily to perform innumerable acts on every side. Such a man, blinded by error, and regarding that to be felicity which is really a source of grief, is continually rendered unhappy even like a sick person that eats food that is improper. Such a man is pressed and grinded by his acts like any substance that is churned. Bound by his acts, he obtains re-birth, the order of his life being determined by the nature of his acts. Suffering many kinds of torture, he travels in a repeated round of rebirths even like a wheel that turns ceaselessly. Thou, however, hast cut through all thy bonds. Thou, abstainest from all acts! Possessed of omniscience and the master of all things, let success be thine, and do thou become freed from all existent objects. Through subjugation of their senses and the power of their penances, many persons (in days of yore), having destroyed the bonds of action, attained to high success and uninterrupted felicity.'"'"

SECTION CCCXXXI

"'"Narada said, 'By listening to such scriptures as are blessed, as bring about tranquillity, as dispel grief, and as are productive of happiness, one attains to (a pure) understanding, and having attained to it obtains to high felicity. A thousand causes of sorrow, a hundred causes of fear, from day to day, afflict one that is destitute of understanding, but not one that is possessed of wisdom and learning. Do thou, therefore, listen to some old narratives as I recite them to you, for the object of dispelling thy griefs. If one can subjugate one's understanding, one is sure to attain to happiness. By association of what is undesirable and dissociation from what is agreeable, only men of little intelligence, become subject to mental sorrow of every kind. When things have become past, one should not grieve, thinking of their merits. He that thinks of such past things with affection can never emancipate himself. One should always seek to find out the faults of those things to which one begins to become attached. One should always regard such things to be fraught with much evil. By doing so, one should soon free oneself therefrom. The man who grieves for what is past fails to acquire either wealth or religious merit or fame. That which exists no longer cannot be obtained. When such things pass away, they do not return (however keen the regret one may indulge in for their sake). Creatures sometimes acquire and sometimes lose worldly object. No man in this world can be grieved by all the events that fall upon him. Dead or lost, he who grieves for what is past, only gets sorrow for sorrow. Instead of one sorrow, he gets two.[1763] Those men who, beholding the course of life and death in the world with the aid of their intelligence, do not shed tears, are said to behold properly. Such persons have never to shed tears, (at anything that may happen). When any such calamity comes, productive of either physical or mental grief, as is incapable of being warded off by even one's best efforts, one should cease to reflect on it with sorrow. This is the medicine for sorrow, viz., not to think of it. By thinking of it, one can never dispel it; on the other hand, by thinking upon sorrow, one only enhances it. Mental griefs should be killed by wisdom; while physical grief should be dispelled by medicines. This is the power of knowledge. One should not, in such matters, behave like men of little understandings. Youth, beauty, life, stored wealth, health, association with those that are loved,--these all are exceedingly transitory. One possessed of wisdom should never covet them. One should not lament individually for a sorrowful occurrence that concerns an entire community. Instead of indulgence in it when grief comes, one should seek to avert it and apply a remedy as soon as one sees the opportunity for doing it. There is no doubt that in this life the measure of misery is much greater than that of happiness. There is no doubt in this that all men show attachment for objects of the senses and that death is regarded as disagreeable. That man who casts off both joy and sorrow, is said to attain to Brahma. When such a man departs from this world, men of wisdom never indulge in any sorrow on his account. In spending wealth there is pain. In protecting it there is pain. In acquiring it there is pain. Hence, when one's wealth meets with destruction, one should not indulge in any sorrow for it. Men of little understanding, attaining to different grades of wealth, fail to win contentment and at last perish in misery. Men of wisdom, however, are always contented. All combinations are destined to end in dissolution. All things that are high are destined to fall down and become low. Union is sure to end in disunion and life is certain to end in death. Thirst is unquenchable. Contentment is the highest happiness. Hence, persons of wisdom regard contentment to be the most precious wealth. One's allotted period of life is running continually. It stops not in its course for even a single moment. When one's body itself is not durable, what other thing is there (in this world) that one should reckon as durable? Those persons who, reflecting on the nature of all creatures and concluding that it is beyond the grasp of the mind, turn their attention to the highest path, and, setting out, achieve a fair progress in it, have not to indulge in sorrow.[1764] Like a tiger seizing and running away with its prey, Death seizes and runs away with the man that is employed in such (unprofitable) occupation and that is still unsatiated with objects of desire and enjoyment. One should always seek to emancipate oneself from sorrow. One should seek to dispel sorrow by beginning one's operations with cheerfulness, that is, without indulging in sorrow the while, having freed oneself from a particular sorrow, one should act in such a way as to keep sorrow at a distance by abstaining from all faults of conduct.[1765] The rich and the poor alike find nothing in sound and touch and form and scent and taste, after the immediate enjoyment thereof.[1766] Before union, creatures are never subject to sorrow. Hence, one that has not fallen off from one's original nature, never indulges in sorrow when that union comes to an end.[1767] One should restrain one's sexual appetite and the stomach with the aid of patience. One should protect one's hands and feet with the aid of the eye. One's eyes and ears and the other senses should be protected by the mind. One's mind and speech should be ruled with the aid of wisdom. Casting off love and affection for persons that are known as well as for those that are unknown, one should conduct oneself with humility. Such a person is said to be possessed of wisdom, and such a one surely finds happiness. That man who is pleased with his own Soul[1768] who is devoted to Yoga, who depends upon nothing out of self, who is without cupidity, and who conducts himself without the assistance of anything but his self, succeeds in attaining to felicity.'"'"

SECTION CCCXXXII

"'"Narada said, 'When the vicissitudes of happiness and sorrow appear or disappear, the transitions are incapable of being prevented by either wisdom or policy or exertion. Without allowing oneself to fall away from one's true nature, one should strive one's best for protecting one's own Self. He who betakes himself to such care and exertion, has never to languish. Regarding Self as something dear, one should always seek to rescue oneself from decrepitude, death, and disease. Mental and physical diseases afflict the body, like keen-pointed shafts shot from the bow by a strong bowman. The body of a person that is tortured by thirst, that is agitated by agony, that is perfectly helpless, and that is desirous of prolonging his life, is dragged towards destruction.[1769] Days and nights are ceaselessly running bearing away in their current the periods of life of all human beings. Like currents of rivers, these flow ceaselessly without ever turning back.[1770] The ceaseless succession of the lighted and the dark fortnights is wasting all mortal creatures without stopping for even a moment in this work. Rising and setting day after day, the Sun, who is himself undecaying, is continually cooking the joys and sorrows of all men. The nights are ceaselessly going away, taking with them the good and bad incidents that befall man, that depend on destiny, and that are unexpected by him. If the fruits of man's acts were not dependent on other circumstances, then one would obtain whatever object one would desire. Even men of restrained senses, of cleverness, and of intelligence, if destitute of acts, never succeed in earning any fruits.[1771] Others, though destitute of intelligence and unendued with accomplishments of any kind, and who are really the lowest of men, are seen, even when they do not long after success, to be crowned with the fruition of all their desires.[1772] Some one else, who is always ready to do acts of injury to all creatures, and who is engaged in deceiving all the world, is seen to wallow in happiness. Some one that sits idly, obtains great prosperity; while another, by exerting earnestly, is seen to miss desirable fruits almost within his reach.[1773] Do thou ascribe it as one of the faults of man! The vital seed, originating in one's nature from sight of one person, goes to another person. When imparted to the womb, it sometimes produces an embryo and sometimes fails. When sexual congress fails, it resembles a mango tree that puts forth a great many flowers without, however, producing a single fruit.[1774] As regards some men who are desirous of having offspring and who, for the fruition of their object, strive heartily (by worshipping diverse deities), they fail to procreate an embryo in the womb. Some person again, who fears the birth of an embryo as one fears a snake of virulent poison, finds a long-lived son born unto him and who seems to be his own self come back to the stages through which he has passed. Many persons with ardent longing for offspring and cheerless on that account, after sacrificing to many deities and undergoing severe austerities, at last beget children, duly borne for ten long months (in the wombs of their spouses), that prove to be veritable wretches of their race. Others, who have been obtained through virtue of such blessed rites and observances, at once obtain wealth and grain and diverse other sources of enjoyment earned and stored by their sires. In an act of congress, when two persons of opposite sexes come into contact with one another, the embryo takes birth in the womb, like a calamity afflicting the mother. Very soon after the suspension of the vital breaths, other physical forms possess that embodied creature whose gross body has been destroyed but whose acts have all been performed with that gross body made of flesh and phlegm.[1775] Upon the dissolution of the body, another body, which is as much destructible as the one that is destroyed, is kept ready for the burnt and destroyed creature (to migrate into) even as one boat goes to another for transferring to itself the passengers of the other.[1776] In consequence of an act of congress, a drop of the vital seed, that is inanimate, is cast into the womb. I ask thee, through whose or what care is the embryo kept alive? That part of the body into which the food that is eaten goes and where it is digested, is the place where the embryo resides, but it is not digested there. In the womb, amid urine and faeces, one's sojourn is regulated by Nature. In the matter of residence therein or escape therefrom, the born creature is not a free agent. In fact, in these respects, he is perfectly helpless. Some embryos fall from the womb (in an undeveloped state). Some come out alive (and continue to live). While as regards some, they meet with destruction in the womb, after being quickened with life, in consequence of some other bodies being ready for them (through the nature of their acts).[1777] That man who, in an act of sexual congress, injects the vital fluid, obtains from it a son or daughter. The offspring thus obtained, when the time comes, takes part in a similar act of congress. When the allotted period of a person's life is at its close, the five primal elements of his body attain to the seventh and the ninth stages and then cease to be. The person, however, undergoes no change.[1778] Without doubt, when persons are afflicted by diseases as little animals assailed by hunters, they then lose the powers of rising up and moving about. If when men are afflicted by diseases, they wish to spend even vast wealth, physicians with their best efforts fail to alleviate their pain. Even physicians, that are well-skilled and well-up in their scriptures and well-equipt with excellent medicines, are themselves afflicted by disease like animals assailed by hunters. Even if men drink many astringents and diverse kinds of medicated ghee, they are seen to be broken by decrepitude like trees by strong elephants. When animals and birds and beasts of prey and poor men are afflicted by ailments, who treats them with medicines? Indeed, these are not seen to be ill. Like larger animals assailing smaller ones, ailments are seen to afflict even terrible kings of fierce energy and invincible prowess. All men, reft of the power of even uttering cries indicate of pain, and overwhelmed by error and grief, are seen to be borne away along the fierce current into which they have been thrown. Embodied creatures, even when seeking to conquer nature, are unable to conquer it with the aid of wealth, of sovereign power, or of the austerest penances.[1779] If all attempts men make were crowned with success, then men would never be subject to decrepitude, would never come upon anything disagreeable, and lastly would be crowned with fruition in respect of all their wishes. All men wish to attain to gradual superiority of position. To gratify this wish they strive to the best of their power. The result, however, does not agree with wish.[1780] Even men that are perfectly heedful, that are honest, and brave and endued with prowess, are seen to pay their adorations to men intoxicated with the pride of affluence and with even alcoholic stimulants.[1781] Some men are seen whose calamities disappear before even these are marked or noticed by them. Others there are who are seen to possess no wealth but who are free from misery of every kind. A great disparity is observable in respect of the fruits that wait upon conjunctions of acts. Some are seen to bear vehicles on their shoulders, while some are seen to ride on those vehicles. All men are desirous of affluence and prosperity. A few only have cars (and elephants and steeds) dragged (or walking) in their processions. Some there are that fail to have a single spouse when their first-wedded ones are dead; while others have hundreds of spouses to call their own. Misery and happiness are the two things that exist side by side. Men have either misery or happiness. Behold, this is a subject of wonder! Do not, however, suffer thyself to be stupefied by error at such a sight! Cast off both righteousness and sin! Cast off also truth and falsehood! Having cast off truth and falsehood, do thou then cast off that with whose aid thou shalt cast off the former! O best of Rishis, I have now told thee that which is a great misery! With the aid of such instructions, the deities (who were all human beings) succeeded in leaving the Earth for becoming the denizens of heaven!'

"'"Hearing these words of Narada Suka, endued with great intelligence and possessed of tranquillity of mind, reflected upon the drift of the instructions he received, but could not arrive at any certainty of conclusion. He understood that one suffers great misery in consequence of the accession of children and spouses; that one has to undergo great labour for the acquisition of science and Vedic lore. He, therefore, asked himself, saying,--'What is that situation which is eternal and which is free from misery of every kind but in which there is great prosperity?'--Reflecting for a moment upon the course ordained for him to run through, Suka, who was well acquainted with the beginning and the end of all duties, resolved to attain to the highest end that is fraught with the greatest felicity. He questioned himself, saying,--'How shall I, tearing all attachments and becoming perfectly free, attain to that excellent end? How, indeed, shall I attain to that excellent situation whence there is no return into the ocean of diverse kinds of birth? I desire to obtain that condition of existence whence there is no return! Casting off all kinds of attachments, arrived at certainty by reflection with the aid of the mind, I shall attain to that end! I shall attain to that situation in which my Soul will have tranquillity, and when I shall be able to dwell for eternity without being subject to decrepitude or change. It is, however, certain that that high end cannot be attained without the aid of Yoga. One that has attained to the state of perfect knowledge and enlightenment never receives an accession of low attachments through acts.[1782] I shall, therefore, have recourse to Yoga, and casting off this body which is my present residence, I shall transform myself into wind and enter that mass of effulgence which is represented by the sun.[1783] When Jiva enters that mass of effulgence, he no longer suffers like Shoma who, with the gods, upon the exhaustion of merit, falls down on the Earth and having once more acquired sufficient merit returns to heavens.[1784] The moon is always seen to wane and once more wax. Seeing this waning and waxing that go on repeatedly, I do not wish to have a form of existence in which there are such changes. The Sun warms all the worlds by means of his fierce rays. His disc never undergoes any diminution. Remaining unchanged, he drinks energy from all things. Hence, I desire to go into the Sun of blazing effulgence.[1785] There I shall live, invincible by all, and in my inner soul freed from all fear, having cast off this body of mine in the solar region. With the great Rishis I shall enter the unbearable energy of the Sun. I declare unto all creatures, unto these trees, these elephants, these mountains, the Earth herself, the several points of the compass, the welkin, the deities, the Danavas, the Gandharvas, the Pisachas, the Uragas, and the Rakshasas, that I shall, verily, enter all creatures in the world.[1786] Let all the gods with the Rishis behold the prowess of my Yoga today!'--Having said these words, Suka, informed Narada of world wide celebrity of his intention. Obtaining Narada's permission, Suka then proceeded to where his sire was. Arrived at his presence, the great Muni, viz., the high-souled and Island-born Krishna, Suka walked round him and addressed him the usual enquiries. Hearing of Suka's intention, the highsouled Rishi became highly pleased. Addressing him, the great Rishi said,--'O son, O dear son, do thou stay here to-day so that I may behold thee for some time for gratifying my eyes.'--Suka, however, was indifferent to that request. Freed from affection and all doubt, he began to think only of Emancipation, and set his heart on the journey. Leaving his sire, that foremost of Rishis then proceeded to the spacious breast of Kailasa which was inhabited by crowds of ascetics crowned with success."'"

SECTION CCCXXXIII

"'Bhishma said, "Having ascended the summit of the mountain, O Bharata, the son of Vyasa sat down upon a level spot free from blades of grass and retired from the haunts of other creatures. Agreeably to the direction of the scriptures and to the ordinances laid down, that ascetic, conversant with the gradual order of the successive processes of Yoga, held his soul first in one place and then in another, commencing from his feet and proceeding through all the limbs. Then when the Sun had not risen long, Suka sat, with his face turned Eastwards, and hands and feet drawn in, in an humble attitude. In that spot where the intelligent son of Vyasa sat prepared to address himself to Yoga, there were no flocks of birds, no sound, and no sight that was repulsive or terror-inspiring. He then beheld his own Soul freed from all attachments. Beholding that highest of all things, he laughed in joy.[1787] He once more set himself prepared to Yoga for attaining to the path of Emancipation. Becoming the great master of Yoga, he transcended the element of space. He then circumambulated the celestial Rishi Narada, and represented unto that foremost of Rishis the fact of his having addressed himself to the highest Yoga.

"'"Suka said,--'I have succeeded in beholding the path (of Emancipation), I have addrest myself to it. Blessed be thou, O thou of wealth of penances! I shall, through thy grace, O thou of great splendour, attain to an end that is highly desirable!'"

"'Bhishma said,--"Having received the permission of Narada, Suka the son of the Island-born Vyasa saluted the celestial Rishi and once more set himself to Yoga and entered the element of space. Ascending then from the breast of the Kailasa mountain, he soared into the sky. Capable of traversing through the welkin, the blessed Suka of fixed conclusion, then identified himself with the element of Wind. As that foremost of regenerate ones, possessed of effulgence like that of Garuda, was traversing through the skies with the speed of the wind or thought, all creatures, cast their eyes upon him. Endued with the splendour of fire or the Sun, Suka then regarded the three worlds in their entirety as one homogeneous Brahma, and proceeded along that path of great length. Indeed, all creatures mobile and immobile, cast their eyes upon him as he proceeded with concentrated attention, and a tranquil and fearless soul. All creatures, agreeably to the ordinance and according to their power, worshipped him with reverence. The denizens of heaven rained showers of celestial flowers upon him. Beholding him, all the tribes of Apsaras and Gandharvas became filled with wonder. The Rishis also, that were crowned with success, became equally amazed. And they asked themselves,--'who is this one that has attained to success by his penances?--With gaze withdrawn from his own body but turned upwards he is filling us all with pleasure by his glances!'--Of highly righteous soul and celebrated throughout the three worlds, Suka proceeded in silence, his face turned towards the East and gaze directed towards the sun. As he proceeded, he seemed to fill the entire welkin with an all-pervading noise. Beholding him coming in that way, all the tribes of the Apsaras, struck with awe, O king, became filled with amazement. Headed by Panchachuda and others, they looked at Suka with eyes expanded by wonder. And they asked one another, saying:--'What deity is this one that has attained to such a high end? Without doubt, he comes hither, freed from all attachments and emancipated from all desires!'--Suka then proceeded to the Malaya mountains where Urvasi and Purvachitti used to dwell always. Both of them beholding the energy of the son of the great regenerate Rishi, became filled with wonder. And they said,--'Wonderful is this concentration of attention (to Yoga) of a regenerate youth who was accustomed to the recitation and study of the Vedas! Soon will he traverse the entire welkin like the Moon. It was by dutiful service and humble ministrations towards his sire that he acquired this excellent understanding. He is firmly attached to his sire, possessed of austere penances, and is very much loved by his sire. Alas, why has he been dismissed by his inattentive father to proceed (thus) along a way whence there is no return?'--Hearing these words of Urvasi, and attending to their import, Suka, that foremost of all persons conversant with duties, cast his eyes on all sides, and once more beheld the entire welkin, the whole Earth with her mountains and waters and forests, and also all the lakes and rivers. All the deities also of both sexes, joining their hands, paid reverence to the son of the Island-born Rishi and gazed at him with wonder and respect. That foremost of all righteous men, Suka, addressing all of them, said these words,--'If my sire follow me and repeatedly call after me by my name, do all of you together return him an answer for me. Moved by the affection all of you bear for me, do you accomplish this request of mine!'--Hearing these words of Suka, all the points of the compass, all the forest, all the seas, all the rivers, and all the mountains, answered him from every side, saying,--'We accept thy command, O regenerate one! It shall be as thou sayst! It is in this way that we answer the words spoken by the Rishi!'"'"

SECTION CCCXXXIV

"'Bhishma said, "Having spoken in this way (unto all things), the regenerate Rishi of austere penances, viz., Suka, stayed on his success casting off the four kinds of faults. Casting off also the eight kinds of Tamas, he dismissed the five kinds of Rajas. Endued with great intelligence, he then cast off the attribute of Sattwa. All this seemed exceedingly wonderful. He then dwelt in that eternal station that is destitute of attributes, freed from every indication, that is, in Brahma, blazing like a smokeless fire. Meteors began to shoot. The points of the compass seemed to be ablaze. The Earth trembled. All those phenomena seemed exceedingly wonderful. The trees began to cast off their branches and the mountains their summits. Loud reports (as of thunder) were heard that seemed to rive the Himavat mountains. The sun seemed at that moment to be shorn of splendour. Fire refused to blaze forth. The lakes and rivers and seas were all agitated. Vasava poured showers of rain of excellent taste and fragrance. A pure breeze began to blow, bearing excellent perfumes. Suka as he proceeded through the welkin, beheld two beautiful summits, one belonging to Himavat and another to Meru. These were in close contact with each other. One of them was made of gold and was, therefore yellow; the other was white, being made of silver. Each of them, O Bharata, was a hundred yojanas in height and of the same measure in breadth. Indeed, as Suka journeyed towards the north, he saw those two beautiful summits. With a fearless heart he dashed against those two summits that were united with each other. Unable to bear the force, the summits were suddenly rent in twain. The sight they thereupon presented, O monarch, was exceedingly wonderful to behold. Suka pierced through those summits, for they were unable to stop his onward course. At this a loud noise arose in heaven, made by the denizens thereof. The Gandharvas and the Rishis also and others that dwelt in that mountain being rent in twain and Suka passing through it. Indeed, O Bharata, a loud noise was heard everywhere at that moment, consisting of the words--Excellent, Excellent!--He was adored by the Gandharvas and the Rishis, by crowds of Yakshas and Rakshasas, and all tribes of the Vidyadharas. The entire firmament became strewn with celestial flowers showered from heaven at that moment when Suka thus pierced through that impenetrable barrier, O monarch! The righteous-souled Suka then beheld from a high region the celestial stream Mandakini of great beauty, running below through a region adorned by many flowering groves and woods. In these waters many beautiful Apsaras were sporting. Beholding Suka who was bodiless, those unclad aerial beings felt shame. Learning that Suka had undertaken his great journey, his sire Vyasa, filled with affection, followed him behind along the same aerial path. Meanwhile Suka, proceeding through that region of the firmament that is above the region of the wind displayed his Yoga-prowess and identified himself with Brahma.[1788] Adopting the subtile path of high Yoga, Vyasa of austere penances, reached within the twinkling of the eye that spot whence Suka first undertook his journey. Proceeding along the same way, Vyasa beheld the mountain summit rent in twain and through which Suka has passed. Encountering the Island-born ascetic, the Rishis began to represent to him the achievements of his son. Vyasa, however, began to indulge in lamentations, loudly calling upon his son by name and causing the three worlds to resound with the noise he made. Meanwhile, the righteous-souled Suka, who had entered the elements, had become their soul and acquired omnipresence, answered his sire by uttering the monosyllable Bho in the form of an echo. At this, the entire universe of mobile and immobile creatures, uttering the monosyllable Bho, echoed the answer of Suka. From that time to this, when sounds are uttered in mountain-caves or on mountain-breasts, the latter, as if in answer to Suka still echo them (with the monosyllable Bho). Having cast off all the attributes of sound, etc., and showing his Yoga-prowess in the manner of his disappearance, Suka in this way attained to the highest station. Beholding that glory and puissance of his son of immeasurable energy, Vyasa sat down on the breast of the mountain and began to think of his son with grief. The Apsaras were sporting on the banks of the celestial stream Mandakini, seeing the Rishi seated there, became all agitated with grave shame and lost heart. Some of them, to hide their nudity, plunged into the stream, and some entered the groves hard by, and some quickly took up their clothes, at beholding the Rishi. (None of them had betrayed any signs of agitation at sight of his son). The Rishi, beholding these movements, understood that his son had been emancipated from all attachments, but that he himself was not freed therefrom. At this he became filled with both joy and shame. As Vyasa was seated there, the auspicious god Siva, armed with Pinaka, surrounded on all sides by many deities and Gandharvas and adored by all the great Rishis came thither. Consoling the Island-born Rishi who was burning with grief on account of his son, Mahadeva said these words unto him.--'Thou hadst formerly solicited from me a son possessed of the energy of Fire, of Water, of Wind, and of Space. Procreated by thy penances, the son that was born unto thee was of that very kind. Proceeding from my grace, he was pure and full of Brahma-energy. He has attained to the highest end--an end which none can win that has not completely subjugated his senses, nor can be won by even any of the deities. Why then, O regenerate Rishi, dost thou grieve for that son? As long as the hills will last, as long as the ocean will last, so long will the fame of thy son endure undiminished! Through my grace, O great Rishi thou shalt behold in this world a shadowy form resembling thy son, moving by the side and never deserting thee for a single moment!'--Thus favoured by the illustrious Rudra himself, O Bharata, the Rishi beheld a shadow of his son by his side. He returned from that place, filled with joy at this. I have now told thee, O chief of Bharata's race, everything regarding the birth and life of Suka about which thou hadst asked me. The celestial Rishi Narada and the great Yogin Vyasa had repeatedly told all this to me in days of yore when the subject was suggested to him in course of conversation. That person devoted to tranquillity hears this sacred history directly connected with the topic of Emancipation is certain to attain to the highest end."'"[1789]

SECTION CCCXXXV

"'Yudhishthira said, "If a man be a house-holder or a Brahmacharin, a forest-recluse or a mendicant, and if he desires to achieve success, what deity should he adore? How can he certainly acquire heaven and attain that which is of the highest benefit (viz., Emancipation)? According to what ordinances should he perform the homa in honour of the gods and the Pitris? What is the region to which one goes when one becomes emancipated? What is the essence of Emancipation? What should one do so that one, having attained to heaven, would not have to fall down thence? Who is the deity of the deities? And who is the Pitri of the Pitris? Who is he that is superior to him, who is the deity of the deities and the Pitri of the Pitris? Tell me all this, O Grandsire!"

"'Bhishma said, "O thou that art well acquainted with the art of questioning, this question that thou hast asked me, O sinless one, is one that touches a deep mystery. One cannot answer it with the aid of the science of argumentation, even if one were to strive for a hundred years. Without the grace of Narayana, O king, or an accession of high knowledge, this question of thine is incapable of being answered. Connected though this topic be with a deep mystery, I shall yet, O slayer of foes, expound it to thee![1790] In this connection is cited the old history of the discourse between Narada and the Rishi Narayana. I heard it from my sire that in the Krita age, O monarch, during the epoch of the Self-born Manu, the eternal Narayana, the Soul of the universe, took birth as the son of Dharma in a quadruple form, viz., as Nara, Narayana, Hari, and the Self-create Krishna.[1791] Amongst them all, Narayana and Nara underwent the severest austerities by repairing to the Himalayan retreat known by the name of Vadari, by riding on their golden ears. Each of those cars was furnished with eight wheels, and made up of the five primal elements, and looked exceedingly beautiful.[1792] Those original regents of the world who had taken birth as the sons of Dharma, became exceedingly emaciated in person in consequence of the austerities they had undergone. Indeed, for those austerities and for their energy, the very deities were unable to look at them. Only that deity with whom they were propitiated could behold them. Without doubt, with his heart devoted to them, and impelled by a longing desire to behold them, Narada dropped down on Gandhamadana from a summit of the high mountains of Meru and wandered over all the world. Possessed of great speed, he at last repaired to that spot whereon was situated the retreat of Vadari. Impelled by curiosity he entered that retreat at the hour of Nara's and Narayana's performing their daily rites. He said unto himself.--'This is truly the retreat of that Being in whom are established all the worlds including the deities, the Asuras, the Gandharvas, the Kinnaras, and the great snakes! There was only one form of this great Being before. That form took birth in four shapes for the expansion of the race of Dharma which have been reared by that deity. How wonderful it is that Dharma has thus been honoured by these four great deities viz., Nara, Narayana, and Hari and Krishna! In this spot Krishna and Hari dwelt formerly. The other two, however, viz., Nara and Narayana, are now dwelling here engaged in penances for the object of enhancing their merit. These two are the highest refuge of the universe. What can be the nature of the daily rites these two perform? They are the sires of all creatures, and the illustrious deities of all beings. Endued with high intelligence, what is that deity whom these two worship? Who are those Pitris whom these two Pitris of all beings adore?'--Thinking of this in his mind, and filled with devotion towards Narayana, Narada suddenly appeared before those two gods. After those two deities had finished their adoration to their deities and the Rishis, they looked at the celestial Rishi arrived at their retreat. The latter was honoured with those eternal rites that are ordained in the scriptures. Beholding that extraordinary conduct of the two original deities in themselves worshipping other deities and Pitris, the illustrious Rishi Narada took his seat there, well pleased with the honours he had received. With a cheerful soul he cast his eyes then on Narayana, and bowing unto Mahadeva he said these words.

"'"Narada said, 'In the Vedas and the Puranas, in the Angas and the subsidiary Angas that art sung with reverence, thou art unborn and eternal. Thou art the Creator. Thou art the mother of the universe. Thou art the embodiment of Immortality and thou art the foremost of all things. The Past and the Future, indeed, the entire universe has been established on thee! The four modes of life, O lord, having the domestic for their first, ceaselessly sacrifice to thee that art of diverse forms. Thou art the father and the mother and the eternal preceptor of the universe. We know not who is that deity or that Pitri unto whom thou art sacrificing to-day!'

"'"The holy one said, 'This topic is one about which nothing should be said. It is an ancient mystery. Thy devotion to me is very great. Hence, O regenerate one, I shall discourse to thee on it agreeably to the truth. That which is minute, which is inconceivable, unmanifest, immobile, durable, destitute of all connection with the senses and the objects of the senses, that which is dissociated from the (five) elements--that is called the in-dwelling Soul of all existent creatures. That is known by the name of Kshetrajna. Transcending the three attributes of Sattwa, Rajas, and Tamas, that is regarded as Purusha in the scriptures. From Him hath followed the unmanifest, O foremost of regenerate ones, possessed of the three attributes of Sattwa, Rajas, and Tamas. Though really unmanifest, she is called indestructible Prakriti and dwell in all manifest forms. Know that She is the source whence we two have sprung. That all-pervading Soul, which is made up of all existent and non-existent things, is adored by us. Even He is what we worship in all those rites that we perform in honour of the deities and the Pitris. There is no higher deity or Pitri than He. O regenerate one, He should be known as our Soul. It is him that we worship. This course of duties followed by men has, O regenerate one, been promulgated by Him. It is His ordinance that we should duly perform all the rites laid down in respect of the deities and the Pitris. Brahman, Sthanu, Manu, Daksha, Bhrigu, Dharma, Yama, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, Vasishtha, Parameshthi, Vivaswat, Shoma, he that has been called Karddama, Krodha, Avak, and Krita,--these one and twenty persons, called Prajapatis, were first born. All of them obeyed the eternal law of the Supreme God. Observing all the rites, in detail, that were ordained in honour of the deities and the Pitris, all those foremost of regenerate persons acquired all those objects which they sought. The incorporeal denizens of Heaven itself bow to that Supreme deity and through His grace they attain to those fruits and that end which He ordains for them. This is the settled conclusion of the scriptures that these persons freed from these seven and ten attributes, (viz., the five senses of knowledge, the five senses of action, the five vital breaths, and mind and understanding), who have cast off all acts, and are divested of the five and ten elements which constitute the gross body, are said to be Emancipate. That which the Emancipate attain to as their ultimate end is called by the name of Kshetrajna. He is regarded (in the scriptures) as both possessed of and free from all the attributes. He can be apprehended by Knowledge alone. We two have sprung from Him. Knowing him in that way, we adore that eternal Soul of all things. The Vedas and all the modes of life, though characterised by divergences of opinion, all worship Him with devotion. It is He who, speedily moved to grace, confers on them high ends fraught with felicity. Those persons in this world who, filled with His spirit, become fully and conclusively devoted to Him, attain to ends that are much higher, for they succeed in entering Him and becoming merged in his Self. I have now, O Narada, discoursed to thee on what is high mystery moved by the love I bear to thee for thy devotion to me. Indeed, in consequence of that devotion which thou professest towards me, thou hast succeeded in listening to this my discourse!'"'"

SECTION CCCXXXVI

"'Bhishma said, "Addressed by Narayana, that foremost of beings, in these words, Narada, the foremost of men, then said these words unto Narayana for the good of the world.

"'"Narada said, 'Let that object be accomplished for which thou, O self-born Being, hast taken birth in four forms in the house of Dharma! I shall now repair (to the White Island) for beholding thy original nature. I always worship my seniors. I have never divulged the secrets of others. O lord of the universe, I have studied the Vedas with care. I have undergone austere penances. I have never spoken an untruth. As ordained in the scriptures, I have always protected the four that should be protected.[1793] I have always behaved equally towards friends and foes. Wholly and conclusively devoted to Him, that first of deities, viz., the Supreme Soul, I incessantly adore Him. Having cleansed my soul by these acts of special merit, why shall I not succeed in obtaining a sight of that Infinite Lord of the universe?'--Hearing these words of Parameshthi's son, Narayana, that protector of the scriptures, dismissed him, saying,--'Go, O Narada!'--Before dismissing him, however, the great deity worshipped the celestial Rishi with those rites and ceremonies which have been laid down in the scriptures by himself. Narada also gave due honours to the ancient Rishi Narayana. After such honours had been mutually given and received, the son of Parameshthi departed from that spot. Endued with high Yoga-puissance, Narada suddenly soared into the firmament and reached the summit of the mountains of Meru. Proceeding to a retired spot on that summit, the great ascetic took rest for a short while. He then cast his eyes towards the north western direction and beheld an exceedingly wonderful sight. Towards the north, in the ocean of milk, there is a large island named the White Island. The learned say that its distance from the mountains of Meru is greater than two and thirty thousand Yojanas. The denizens of that realm have no senses. They live without taking food of any kind. Their eyes are winkless. They always emit excellent perfumes. Their complexions are white. They are cleansed from every sin. They blast the eyes of those sinners that look at them. Their bones and bodies are as hard as thunder. They regard honour and dishonour in the same light. They all look as if they are of celestial origin. Besides, all of them are endued, with auspicious marks and great strength. Their heads seem to be like umbrellas. Their voices are deep like that of the clouds. Each of them has four Mushkas.[1794] The soles of their feet are marked by hundreds of lines. They have sixty teeth all of which are white (and large), and eight smaller ones. They have many tongues. With those tongues they seem to lick the very Sun whose face is turned towards every direction. Indeed, they seem to be capable of devouring that deity from whom hath sprung the entire universe, the Vedas, the deities, and the Munis wedded to the attribute of tranquillity."

"'Yudhishthira said,--"O grandsire, thou hast said that those beings have no senses, that they do not eat anything for supporting their lives; that their eyes are winkless; and that they always emit excellent perfumes. I ask, how were they born? What also is the superior end to which they attain? O chief of Bharata's race, are the indications of those men that become emancipate the same as those by which the denizens of the White Island are distinguished? Do thou dispel my doubts. The curiosity I feel is very great. Thou art the repository of all histories and discourses. As regards ourselves, we entirely depend on thee for knowledge and instruction!"

"'Bhishma continued,--"This narrative, O monarch, which I have heard from my sire, is extensive. I shall now recite it to thee. Indeed, it is regarded as the essence of all narratives. There was, in times past, a king on Earth of the name of Uparichara. He was known to be the friend of Indra, the chief of the celestials. He was devoted to Narayana known also by the name of Hari. He was observant of all the duties laid down in the scriptures. Ever devoted to his sire, he was always heedful and ready for action. He won the sovereignty of the world in consequence of a boon he had obtained from Narayana. Following the Sattwata ritual that had been declared in days of yore by Surya himself, king Uparichara used to worship the God of gods (Narayana), and when his worship was over, he used to adore (with what remained) the grandsire of the universe.[1795] After worshipping the Grandsires (Pitris), he worshipped the Brahmanas. He then divided the offerings among those that were dependent on him. With what remained after serving those, the king satisfied his own hunger. Devoted to truth, the monarch abstained from doing any injury to any creature. With his whole soul, the king was devoted to that God of gods, viz., Janarddana, who is without beginning and middle and end, who is the Creator of the universe, and who is without deterioration of any kind. Beholding the devotion to Narayana of that slayer of foes, the divine chief of the celestials himself shared with him his own seat and bed. His kingdom and wealth and spouses and animals were all regarded by him as obtained from Narayana. He, therefore, offered all his possessions to that great deity.[1796] Adopting the Sattwata ritual, king Uparichara, with concentrated soul, used to discharge all his sacrificial acts and observances, both optional and obligatory. In the place of that illustrious king, many foremost Brahmanas, well conversant with the Pancharatra ritual, used to eat before all others the food offered to the god Narayana. As long as that slayer of foes continued to rule his kingdom righteously, no untruth ever escaped his lips and no evil thought ever entered his mind. With his limbs he never committed even the slightest sin. The seven celebrated Rishis, viz., Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, and Vasishta of great energy, who came to be known by the name of Chitra-sikhandins, uniting together on the breast of that foremost of mountains, viz., Meru, promulgated an excellent treatise on duties and observances that was consistent with the four Vedas. The contents of that treatise were uttered by seven mouths, and constituted the best compendium of human duties and observances. Known, as already stated, by the name of Chitra-sikhandins, those seven Rishis constitute the seven (Pravriti) elements (of Mahat, Ahankara, etc.) and the Selfborn Manu, who is the eighth in the enumeration, constituted original Prakriti. These eight uphold the universe, and it was these eight that promulgated the treatise adverted to. With their senses and minds under complete control, and ever devoted to Yoga, these eight ascetics, with concentrated souls, are fully conversant with the Past, the Present and the Future, and are devoted to the religion of Truth.--This is good this is Brahma,--this is highly beneficial,--reflecting in their minds in this way, those Rishis created the worlds, and the science of morality and duty that governs those worlds. In that treatise the authors discoursed on Religion and Wealth and Pleasure, and subsequently on Emancipation also. They also laid down in it the various restrictions and limitations intended for the Earth as also for Heaven. They composed that treatise after having worshipped with penances the puissant and illustrious Narayana called also Hari, for a thousand celestial years, in company with many other Rishis. Gratified with their penances and worship, Narayana commanded the goddess of speech, viz. Saraswati, to enter into the person of those Rishis. The goddess, for the good of the worlds did what she was ordered. In consequence of the entrance of the goddess of speech into their persons, those Rishis, well conversant with penances, succeeded in composing that foremost of treatises in respect of vocables, import, and reason.[1797] Having composed that treatise sanctified with the syllable Om, the Rishis first of all read it to Narayana who became highly pleased with what he heard. The foremost of all Beings then addressed those Rishis in an incorporeal voice and said,--'Excellent is this treatise that ye have composed consisting of a hundred thousand verses. The duties and observances of all the worlds will flow from this your work! In complete accordance with the four Vedas, viz., the Yajushes, the Samans, and the Atharvans of Angiras, the treatise of yours will be an authority in all the worlds in respect of both Pravritti and Nivritti.[1798] Agreeably to the authority of the scriptures I have created Brahman from the attribute of Grace, Rudra from my Wrath, and yourselves, Ye Brahmanas, as representing the Pravriti-elements (of Mahat, Ahankara, etc.), Surya, and Chandramas, Wind, and Earth, and Water and Fire, all the stars and planets and constellations, all else that is called by the name of creatures, and utterers of Brahma (or the Vedas), they all live and act in their respective spheres and are all respected as authorities. Even this treatise that ye have composed shall be regarded by all persons in the same light, viz., as a work of the highest authority. This is my command. Guided by this treatise, the Self-born Manu himself will declare to the world its course of duties and observances. When Usanas and Vrihaspati will arise, they also will promulgate their respective treatises on morality and religion, guided by and quoting from this your treatise.[1799] After the publication of this treatise by the Self-born Manu and of that by Usanas, and after the publication of the treatise also by Vrihaspati, this science composed by you will be acquired by king Vasu (otherwise known by the name of Uparichara). Indeed ye foremost of regenerate ones, that king will acquire this knowledge of this work from Vrihaspati. That King, filled with all good thoughts, will become deeply devoted to me. Guided by this treatise, he will accomplish all his religious acts and observances. Verily, this treatise composed by you will be the foremost of all treatise on morality and religion. Possessed of the excellence, this treatise is fraught with instructions for acquiring both Wealth and Religious merit, and is full of mysteries. In consequence of the promulgation of this treatise of yours, ye will be progenitors of an extensive race. King Uparichara also will become endued with greatness and prosperity. Upon the death, however, of that king, this eternal treatise will disappear from the world. I tell you all this.'--Having said these words unto all those Rishis, the invisible Narayana left them and proceeded to some place that was not known to them. Then those sires of the world, those Rishis that bestowed their thoughts on the ends pursued by the world, duly promulgated that treatise which is the eternal origin of all duties and observances. Subsequently, when Vrihaspati was born in Angiras's race in the first or the Krita age, those seven Rishis charged him with the task of promulgating their treatise which was consistent with the Upanishads and the several branches of the Vedas. They themselves who were upholders of the universe and the first promulgators of duties and religious observances, then proceeded to the place they chose, resolved to devote themselves to penances."'"

SECTION CCCXXXVII

"'Bhishma said, "Then upon the expiration of the great Kalpa, when the celestial Purohita Vrihaspati was born in the race of Angiras, all the deities became very happy. The words, Vrihat, Brahma, and Mahat all bear the same sense.[1800] The celestial Purohita, O king came to be called Vrihaspati because he was endued with all these attributes. King Uparichara, otherwise called Vasu, became a disciple of Vrihaspati and soon became the foremost of his disciples. Admitted as such, he began to study at the feet of his preceptor that science which was composed by the seven Rishis who were (otherwise) known by the name of Chitrasikhandins. With soul cleansed from all sorts of evil by sacrifices and other religious rites, he ruled the Earth like Indra ruling the Heaven. The illustrious king performed a great Horse-sacrifice in which his preceptor Vrihaspati became the Hota. The sons of Prajapati (Brahman) themselves, viz., Ekata, Dwita, and Trita, became the Sadasyas in that sacrifice.[1801] There were others also who became Sadasyas in that sacrifice, viz., Dhanusha, Raivya, Arvavasu, Parvavasu, the Rishi Medhatithi, the great Rishi Tandya, the blessed Rishi Santi, otherwise called Vedasiras, the foremost of Rishis, viz., Kapila, who was the father of Salihotra, the first Kalpa, Tittiri the elder brother of Vaisampayana, Kanwa, and Devahotra, in all forming sixteen. In that great sacrifice, O monarch, all the requisite articles were collected. No animals were slain in it. The king had ordained it so. He was full of compassion. Of pure and liberal mind, he had cast off all desires, and was well-conversant with all rites. The requisites of that sacrifice all consisted of the products of the wilderness. The ancient God of gods (viz., Hari), became highly gratified with the king on account of that sacrifice. Incapable of being seen by any one else, the great God showed himself to his worshipper. Accepting by taking its scent, the share offered to him he himself took up the Purodasa.[1802] The great God took up the offerings without being seen by any one. At this, Vrihaspati became angry. Taking up the ladle he hurled it with violence at the sky, and began to shed tears in wrath. Addressing king Uparichara he said,--'Here, I place this as Narayana's share of the sacrificial offerings. Without doubt, he shall take it before my eyes.'"

"'Yudhishthira said, "In the great sacrifice of Uparichara, all the deities appeared in their respective forms for taking their shares of the sacrificial offerings and were seen by all. Why is it that the puissant Hari only acted otherwise by invisibly taking his share?"

"'Bhishma continued, "When Vrihaspati gave way to wrath, the great king Vasu and all his Sadasyas sought to pacify the great Rishi. With cool heads, all of them addressed Vrihaspati, saying,--'It behoveth thee not to give way to anger. In this Krita age, this anger to which thou hast given way, should not be the characteristic of any one. The great deity for whom the share of the sacrificial offerings was designed by thee, is himself free from anger. He is incapable of being seen either by ourselves or by thee, O Vrihaspati! Only he can see Him to whom He becomes gracious.'--Then the Rishis Ekata, Dwita, and Trita, who were well conversant with the science of morality and duties compiled by the seven Rishis, addressed that conclave and began the following narration.--'We are the sons of Brahman, begotten by a fiat of his will (and not in the ordinary way). Once on a time we repaired to the north for obtaining what is for our highest good. Having undergone penances for thousands of years and acquired great ascetic merit, we again stood on only one foot like fixed stakes of wood. The country where we underwent the austerest of penances, lies to the north of the mountains of Meru and on the shores of the Ocean of Milk. The object we had in mind was how to behold the divine Narayana in his own form. Upon the completion of our penances and after we had performed the final ablutions, an incorporeal voice was heard by us, O puissant Vrihaspati, at once deep as that of the clouds and exceedingly sweet and filling the heart with joy. The voice said,--"Ye Brahmanas, well have ye performed these penances with cheerful souls. Devoted unto Narayana, ye seek to know how ye may succeed in beholding that god of great puissance! On the northern shores of the Ocean of Milk there is an island of great splendour called by the name of White Island. The men that inhabit that island have complexions as white as the rays of the Moon and that are devoted to Narayana. Worshippers of that foremost of all Beings, they are devoted to Him with their whole souls. They all enter that eternal and illustrious deity of a thousand rays.[1803] They are divested of senses. They do not subsist on any kind of food. Their eyes are winkless. Their bodies always emit a fragrance. Indeed, the denizens of White Island believe and worship only one God. Go thither, ye ascetics, for there I have revealed myself!"--All of us, hearing these incorporeal words, proceeded by the way indicated to the country described. Eagerly desirous of beholding Him and our hearts full of Him, we arrived at last at that large island called White Island. Arrived there, we could see nothing. Indeed, our vision was blinded by the energy of the great deity and accordingly we could not see Him.[1804] At this, the idea, due to the grace of the great God Himself, arose in our minds that one that had not undergone sufficient penances could not speedily behold Narayana. Under the influence of this idea we once more set ourselves to the practice of some severe austerities, suited to the time and place, for a hundred years. Upon the completion of our vows, we beheld a number of men of auspicious features. All of them were white and looked like the Moon (in colour) and possessed of every mark of blessedness. Their hands were always joined in prayer. The faces of some were turned towards the North and of some towards the East. They were engaged in silently thinking on Brahma.[1805] The Yapa performed by those high-souled persons was a mental yapa (and did not consist of the actual recitation of any mantras in words). In consequence of their hearts having been entirely set upon Him, Hari became highly pleased with them. The effulgence that was emitted by each of those men resembled, O foremost of ascetics, the splendours which Surya assumes when the time comes for the dissolution of the universe. Indeed, we thought that Island was the home of all Energy. All the inhabitants were perfectly equal in energy. There was no superiority or inferiority there among them.[1806] We then suddenly beheld once more a light arise, that seemed to be the concentrated effulgence of a thousand Suns, O Vrihaspati. The inhabitants, assembling together, ran towards that light, with hands joined in reverential attitude, full of joy, and uttering the one word Namas (we bow thee!). We then heard a very loud noise uttered by all of them together. It seemed that those men were employed in offering a sacrifice to the great God. As regards ourselves, we were suddenly deprived of our senses by his Energy. Deprived of vision and strength and all the senses, we could not see or feel anything.[1807] We only heard a loud volume of sound uttered by the assembled inhabitants. It said,--"Victory to thee, O thou of eyes like lotus-petals! Salutations to thee, O Creator of the universe! Salutations to thee, O Hrishikesa, O foremost of Beings, O thou that art the First-born!" Even this was the sound we heard, uttered distinctly and agreeably to the rules of orthoepy.[1808] Meanwhile, a breeze, fragrant and pure, blew, bearing perfumes of celestial flowers, and of certain herbs and plants that were of use on the occasion. Those men, endued with great devotion, possessed of hearts full of reverence, conversant with the ordinances laid down in the Pancharatra, were then worshipping the great deity with mind, word, and deed.[1809] Without doubt, Hari appeared in that place whence the sound we heard arose. As regards ourselves, stupefied by His illusion, we could not see him. After the breeze had ceased and the sacrifice had been over, our hearts became agitated with anxiety, O foremost one of Angira's race. As we stood among those thousands of men all of whom were of pure descent, no one honoured us with a glance or nod. Those ascetics, all of whom were cheerful and filled with devotion and who were all practising the Brahma-frame of mind, did not show any kind of feeling for us.[1810] We had been exceedingly tired. Our penances had emaciated us. At that time, an incorporeal Being addressed us from the sky and said unto us these words--"These white men, who are divested of all outer senses, are competent to behold (Narayana). Only those foremost of regenerate persons whom these white men honoured with their glances, become competent to behold the great God.[1811] Go hence, ye Munis, to the place whence ye have come. That great Deity is incapable of being ever seen by one that is destitute of devotion. Incapable of being seen in consequence of his dazzling effulgence, that illustrious Deity can be beheld by only those persons that in course of long ages succeed in devoting themselves wholly and solely to Him. Ye foremost of regenerate one, ye have a great duty to perform. After the expiration of this the Krita age, when the Treta age comes in course of the Vivaswat cycle, a great calamity will overtake the worlds. Ye Munis, ye shall then have to become the allies of the deities (for dispelling that calamity)."--Having heard these wonderful words that were sweet as nectar, we soon got back to the place we desired, through the grace of that great Deity. When with the aid of even such austere penances and of offerings devoutly given in sacrifices, we failed to have a sight of the great Deity, how, indeed, can you expect to behold Him so easily? Narayana is a Great Being, He is the Creator of the universe. He is adorned in sacrifices with offerings of clarified butter and other food dedicated with the aid of Vedic mantras. He has no beginning and no end. He is Unmanifest. Both the Deities and the Danavas worship Him.'--Induced by these words spoken by Ekata and approved by his companions, viz., Dwita and Trita, and solicited also by the other Sadasyas, the high-minded Vrihaspati brought that sacrifice to a completion after duly offering the accustomed adorations to the Deities. King Uparichara also, having completed his great sacrifice, began to rule his subjects righteously. At last, casting off his body, he ascended to heaven. After some time, through the curse of the Brahmanas, he fell down from those regions of felicity and sank deep into the bowels of the Earth. King Vasu, O tiger among monarchs, was always devoted to the true religion. Although sunk deep into the bowels of the Earth, his devotion to virtue did not abate. Ever devoted to Narayana, and ever reciting sacred mantras having Narayana for their deity, he once more ascended to heaven through Narayana's grace. Ascending from the bowels of the Earth, king Vasu in consequence of the very highest end that he attained, proceeded to a spot that is even higher than the region of Brahman himself."'"[1812]

SECTION CCCXXXVIII

"'Yudhishthira said, "When the great king Vasu was so wholly devoted to Narayana, for what reason then did he fall down from heaven and why again had he to sink beneath the surface of the Earth?"

"'Bhishma said, "In this connection is cited an old narrative, O Bharata, of a discourse between the Rishis and the gods. The gods, once on a time, addressing many foremost of Brahmanas, said unto them that sacrifices should be performed by offering up Ajas as victims. By the word Aja should be understood the goat and no other animal.

"'"The Rishis said, 'The Vedic Sruti declares that in sacrifices the offerings should consist of (vegetable) seeds. Seeds are called Ajas. It behoveth you not to slay goats. Ye deities, that cannot be the religion of good and righteous people in which slaughter of animals is laid down. This, again, is the Krita age. How can animals be slaughtered in this epoch of righteousness?'"

"'Bhishma continued, "While this discourse was going between the Rishis and the deities, that foremost of kings, viz., Vasu, was seen to come that way. Endued with great prosperity, the king was coming through the welkin, accompanied by his troops and vehicles and animals. Beholding king Vasu coming to that spot through the skies, the Brahmanas addressing the deities, said,--'This one will remove our doubts. He performs sacrifices. He is liberal in making gifts. He always seeks the good of all creatures. How, indeed, will the great Vasu, speak otherwise,'--Having thus spoken unto each other, the deities and the Rishis quickly approached king Vasu and questioned him, saying,--'O king, with what should one perform sacrifices? Should one sacrifice with the goat or with herbs and plants? Do thou dispel this doubt of ours. We constitute thee our judge in this matter.'--Thus addressed by them, Vasu joined his hands in humility and said unto them.--'Tell me truly, ye foremost of Brahmanas, what opinion is entertained by you in this matter?'

"'"The Rishis said, 'The opinion entertained by us, O king, is that sacrifices should be performed with grain. The deities, however, maintain that sacrifices should be performed with animals. Do thou judge between us and tell us which of these opinions is correct.'"

"'Bhishma continued, "Learning what the opinion was that was entertained by the deities, Vasu, moved by partiality for them, said that sacrifices should be performed with animals. At this answer, all the Rishis, endued with the splendour of the Sun, became very angry. Addressing Vasu who was seated on his car and who had (wrongly) taken up the side of the deities, they said unto him,--'Since thou hast (wrongly) taken up the side of the deities, do thou fall down from heaven. From this day, O monarch, thou shalt lose the power of journeying through the sky. Through our curse, thou shalt sink deep below the surface of the Earth.' After the Rishis had said these words, king Uparichara immediately fell down, O monarch, and went down a hole in Earth. At the command, however, of Narayana, Vasu's memory did not leave him. To the good fortune of Vasu, the deities, pained at the curse denounced on him by the Brahmanas, began to think anxiously as to how that curse might be neutralised. They said, 'This high-souled king hath been cursed for our sake. We, denizens of heaven, should unite together for doing what is good to him in return for that which he has done to us.' Having quickly settled this in their minds with the aid of reflection, the deities proceeded to the spot where the king Uparichara was. Arrived at his presence, they addressed him, saying, 'Thou art devoted to the great God of the Brahmanas (viz., Narayana). That great Lord of both the deities and the Asuras, gratified with thee, will rescue thee from the curse that has been denounced upon thee. It is proper, however, that the high-souled Brahmanas should be honoured. Verily, O best of kings, their penances should fructify.[1813] Indeed, thou hast already fallen down from the sky on the Earth. We desire, however, O best of kings, to show thee a favour in one respect. As long as thou, O sinless one, shalt dwell in his hole, so long shalt thou receive (due sustenance, through our boon)! Those streaks of clarified butter which Brahmans with concentrated minds pour in sacrifices in accompaniment with sacred mantras, and which are called by the name of Vasudhara, shall be thine, through our care for thee! Indeed weakness or distress shall not touch thee.[1814] While dwelling, O king of kings, in the hole of the Earth, neither hunger nor thirst shall afflict thee for thou shalt drink those streaks of clarified butter called Vasudhara. Thy energy also shall continue unabated. In consequence also of this our boon that we grant thee, the God of gods, viz., Narayana will be gratified with thee, and He will bear thee hence to the region of Brahman!'--Having granted these boons unto the king, the denizens of heaven, as also all those Rishis possessed of wealth of penances, returned each to his respective place. Then Vasu, O Bharata, began to adore the Creator of the universe and to recite in silence those sacred mantras that had come out of Narayana's mouth in days of yore.[1815] Although dwelling in a pit of the Earth, the king still worshipped Hari, the Lord of all the deities, in the well-known five sacrifices that are performed five times every day, O slayer of foes! In consequence of these adorations, Narayana, otherwise called Hari, became highly pleased with him who thus showed himself to be entirely devoted to Him, by wholly relying upon Him as his sole refuge, and who had completely subjugated his senses. The illustrious Vishnu, that giver of boons, then addressing Garuda of great speed, that foremost of birds, who waited upon Him as his servant, said these desirable words:--'O foremost of birds, O thou that art highly blessed, listen to what I say! There is a great king of the name of Vasu who is of righteous soul and rigid vows. Through the wrath of the Brahmanas, he has fallen into a pit of the Earth. The Brahmans, have been sufficiently honoured (for their curse has fructified). Do thou go to that king now. At my command, O Garuda, go to that foremost of kings, viz., Uparichara who is now dwelling in a hole of the Earth and incapable of any longer sailing through the sky, and bring him up without delay into the welkin.' Hearing these words of Vishnu, Garuda, spreading his wings and rushing with the speed of the wind, entered that hole in the Earth in which king Vasu was living. Suddenly taking the king up, the son of Vinata soared into the sky and there released the king from his beaks. At that moment, king Uparichara once more acquired his celestial form and re-entered the region of Brahman. It was in this way, O son of Kunti, that great king first fell down through the curse of the Brahmanas for a fault of speech, and once more ascended to heaven at the command of the great God (Vishnu). Only the puissant Lord Hari, that foremost of all Beings, was devoutly worshipped by him. It was for this devout worship that the king succeeded very soon in escaping from the curse denounced upon him by the Brahmanas and in regaining the felicitous regions of Brahman."

"'Bhishma continued, "I have thus told thee everything respecting the origin of the spiritual sons of Brahman. Listen to me with undivided attention, for I shall now narrate to thee how the celestial Rishi Narada proceeded in days of yore to White Island."'"

SECTION CCCXXXIX

"'Bhishma said, "Arrived at the spacious realm called White Island, the illustrious Rishi beheld those same white men possessed of lunar splendour (of whom I have already spoken to thee). Worshipped by them, the Rishi worshipped them in return by bending his head and reverencing them in his mind.[1816] Desirous of beholding Narayana, he began to reside there, attentively engaged in the silent recitation of mantras, sacred to him, and observant of vows of the most difficult kind. With concentrated mind, the regenerate Rishi, with arms upraised, stood in Yoga, and then sang the following hymn unto the Lord of the universe, Him, viz., who is at once the soul of attributes and divested of all attributes.

"'"Narada said, 'Salutations to thee, O God of gods, O thou that art freed from all acts! Thou art he who is divested of all attributes, who is the Witness of all the worlds, who is called Kshetrajna, who is the foremost of all Beings, who is Infinite, who is called Purusha, who is the great Purusha, who is the foremost of all Purushas, who is the soul of the three attributes, who is called the Foremost, who is Amrita (nectar), who is called Immortal, who is called Ananta (Sesha), who is Space,[1817] who is without beginning, who is both Manifest and Unmanifest as existent and not-existent things, who is said to have his home in Truth,[1818] who is the first of gods (Narayana), who is the giver of wealth (or of the fruits of acts), identified with Daksha and other Lords of the Creation, who is the Aswattha and other big trees, who is the four-headed Brahman, who is the Lord of all created Beings, who is the Lord of Speech,[1819] who is the Lord of the universe (or Indra), who is the all-pervading Soul, who is the Sun, who is the breath called Prana, who is the Lord of the waters (viz., Varuna), who is identifiable with the Emperor or the King, who is identifiable with the Regents of the several points of the compass, who is the refuge of the universe when it is dissolved in the final destruction,[1820] who is Undisplayed (unrevealed), who is the giver of the Vedas unto Brahman, who is identifiable with the sacrifices and Vedic studies achieved by Brahmanas with the aid of their bodies, who is identifiable with the four principal orders of the deities, who is every one of those four orders, who is possessed of effulgence, who is possessed of great effulgence, who is he unto whom the seven largest offerings in sacrifices are presented with the Gayatri and other sacred mantras, who is Yama, who is Chitragupta and the other attendants of Yama, who is called the wife of Yama, who is that order of the deities called Tushita, who is that other order called Mahatushita, who is the universal grinder (Death), who is desire and all diseases that have been created for aiding the advent of Death, who is health and freedom from disease, who is subject to desire and passions, who is free from the influence of desire and passions, who is Infinite as exhibited in species and forms, who is he that is chastised, who is he that is the chastiser, who is all the lesser sacrifices (like Agnihotra and others), who is all the larger sacrifices (like those called Brahma, etc.), who is all the Ritwijas, who is the origin of all sacrifices (viz., the Vedas), who is fire, who is the very heart of all sacrifices (viz., the mantras and hymns uttered in them), who is he that is hymned in sacrifices, who takes those shares of the sacrificial offerings that are presented to him, who is the embodiment of the five sacrifices, who is the maker of the five sections or divisions of time (viz., day, night, month, season and year), who is incapable of being understood except by those scriptures that are called Pancharatra, who never shrinks from anything, who is unvanquished, who is only Mind (without a physical frame), who is known only by name, who is the Lord of Brahman himself, who has completed all the vows and observances mentioned in the Vedas,[1821] who is the Hansa (bearer of the triple stick), who is the Parama-hansa (divested of stick), who is the foremost of all sacrifices, who is Sankhya-yoga, who is the embodiment of the Sankhya philosophy, who dwells in all Jivas, who lives in every heart, who resides in every sense, who floats on the ocean-water, who lives in the Vedas, who lies on the lotus (the image of the egg whence the universe has sprung), who is the Lord of the universe, and whose troops go everywhere for protecting his worshippers. Thou takest birth as all creatures. Thou art the origin of the universe (of all creatures). Thy mouth is fire. Thou art that fire which courses through the waters of the ocean, issuing out all the while from an Equine head. Thou art the sanctified butter that is poured into the sacrificial fire. Thou art the car-driver (fire or heat that impels the body and causes it to live and grow). Thou art Vashat. Thou art the syllable Om. Thou art Penances. Thou art Mind. Thou art Chandramas. Thou sanctifiest the sacrificial butter. Thou art the Sun. Thou art the Dikgajas (Elephants) that are sanctioned in the four cardinal points of the compass. Thou illuminest the cardinal points of the compass. Thou illuminest the subsidiary points also. Thou art the Equine head. Thou art the first three mantras of the Rig Veda. Thou art the protector of the several orders of men (viz., Brahmanas, Kshatriyas, Vaisyas, and Sudras). Thou art the five fires (beginning with Garhapatya). Thou art He who has thrice ignited the sacrificial fire called Nachi.[1822] Thou art the refuge of the six limbs (viz., the Vedas).[1823] Thou art the foremost of those Brahmanas that are employed in singing the Samans in sacrifices and other religious rites. Thou art Pragjyotish, and thou art he who sings the first Saman.[1824] Thou art the observer of those vows that depend upon the Vedas and that are observed by singers of Samanas. Thou art the embodiment of the Upanishad, called by the name of Atharvasiras. Thou art he who is the topic of the five foremost of scriptures (viz., those that appertain to the worship of Surya, of Sakti, of Ganesa, of Siva, and of Vishnu). Thou art called the preceptor that subsists only on the froth of water. Thou art a Valikhilya.[1825] Thou art the embodiment of him who has not fallen away from Yoga. Thou art the embodiment of correctness of judgment of reasoning. Thou art the beginning of the Yugas, thou art the middle of the Yugas and thou art their end. Thou art Akhandala (Indra). Thou art the two Rishis Prachina-garbha and Kausika. Thou art Purusthuta, thou art Puruhuta, thou art the artificer of the universe. Thou hast the universe for thy form. Thy motions are infinite. Thy bodies are infinite; thou art without end and without beginning, and without middle. Thy middle is unmanifest. Thy end is unmanifest. Thou hast vows for thy abode. Thou residest in the ocean. Thou hast thy home in Fame, in Penances, in Self-restraint, in Prosperity, in Knowledge, in grand Achievements, and in Everything belonging to the universe. Thou art Vasudeva. Thou art the grantor of every wish. Thou art Hanuman that bore Rama on his shoulders. Thou art the great Horse-sacrifice. Thou takest thy share of offerings made in great sacrifices.[1826] Thou art the grantor of boons, of happiness, of wealth. Thou art devoted to Hari. Thou art Restraint of the senses. Thou art vows and observances. Thou art mortifications, thou art severe mortifications, thou art very severe mortifications.[1827] Thou art he who observes vows and religious and other pious rites. Thou art freed from all errors. Thou art a Brahmacharin. Thou tookest birth in the womb of Prisni. Thou art he from whom have flowered all Vedic rites and acts. Thou art unborn. Thou pervadest all things. Thy eyes are on all things. Thou must not be apprehended by the senses. Thou art not subject to deterioration. Thou art possessed of great puissance. Thy body is inconceivably vast. Thou art holy, thou art beyond the ken of logic or argument. Thou art unknowable. Thou art the foremost of Causes. Thou art the Creator of all creatures and thou art their destroyer. Thou art the possessor of vast powers of illusion. Thou art called Chittrasikhandin. Thou art the giver of boons. Thou art the taker of thy share of the sacrificial offerings. Thou hast obtained the merit of all sacrifices. Thou art he who has been freed from all doubts. Thou art omnipresent. Thou art of the form of a Brahmana. Thou art fond of Brahmanas. Thou hast the universe for thy form. Thy form is very vast. Thou art the greatest friend. Thou art kind to all thy worshippers. Thou art the great deity of the Brahmanas. I am thy devoted disciple. I am desirous of beholding thee. Salutations to thee that art of the form of Emancipation."'"

SECTION CCCXL

"'Bhishma said, "Thus hymned with names that were not known to others, the Divine Narayana having the universe for his form showed himself to the ascetic Narada. His form was somewhat purer than the moon and differed from the moon in some respects. He somewhat resembled a blazing fire in complexion. The puissant Lord was somewhat of the form of Vishti.[1828] He resembled in some respects the feathers of the parrot, and in some a mass of pure crystal. He resembled in some respects a hill of antimony and in some a mass of pure gold. His complexion somewhat resembled the coral when first formed, and was somewhat white. In some respects that complexion resembled the hue of gold and in some that of the lapis lazuli. In some respects it resembled the hue of the blue lapis lazuli and in some that of sapphire. In some respects it resembled the hue of the peacock's neck, and in some that of a string of pearls. Bearing these diverse kinds of hues on his person, the eternal Deity appeared before Narada. He had a thousand eyes and was possessed of great beauty. He had a hundred heads and a hundred feet. He had a thousand stomachs and a thousand arms. He seemed to be still inconceivable to the mind. With one of his mouths he uttered the syllable Om and then the Gayatri following Om. With mind under complete control, the great Deity, called by the names of Hari and Narayana, by his other mouths, multitudinous in number, uttered many mantras from the four Vedas which are known by the name of Aranyaka. The Lord of all the deities, the great God who is adorned in sacrifices, held in his hands a sacrificial altar, a Kamandalu, few white gems, a pair of sandal, a bundle of Kusa blades, a deer-skin, a toothstick, and a little blazing fire.[1829] With cheerful soul, that foremost of regenerate persons, viz., Narada of restraining speech, bowed unto the great God and adored Him. Unto him whose head was still bent low in veneration, the first of all the deities, who is free from deterioration, said the following words.

"'"The Holy one said, 'The great Rishis, Ekata, Dwita, and Trita, came to this realm from desire of obtaining a sight of me. They, however, were unable to have the fruition of their wishes. Nor can any one have a sight of me save those persons that are devoted to me with their whole hearts. As regards thee, thou art verily the foremost of all persons devoted to me with all their souls. These are my bodies, the best ones that I assume. These were born, O regenerate one, in the house of Dharma. Do thou worship them always, and do thou perform those rites that are laid down in the ordinances with respect to that worship. O Brahmana, do thou ask of me the boons thou desirest. I am gratified with thee to-day, and I appear unto thee now in my universal form as freed from decay and deterioration.'

"'"Narada said, 'Since, O holy one, I have today succeeded in obtaining a sight of thee. I regard that I have won without any delay the fruits of my penances, O God, of my self-restraint, and of all the vows and observances that I have gone through. This, indeed, is the highest boon thou hast granted me for thou hast shown thyself to me today. O Eternal Lord, Thou, O holy one, hast the universe for thy eye. Thou art the Lion. Thy form is identifiable with everything. Possessed of puissance, thou, O Lord, art vast and infinite.'"

"'Bhishma continued, "Having thus shown Himself unto Narada, the son of Parameshthi, the great God addressed that ascetic and said,--'Go hence, O Narada, and do not delay! These worshippers of mine, possessed of lunar complexions, are divested of all senses and do not subsist upon any kind of food. They are, again, all Emancipate; with minds wholly concentrated upon Me, people should think of Me. Such worshippers will never meet with any impediments. These men are all crowned with ascetic success and are highly blessed. In ancient times they became entirely devoted to me. They have been freed from the attributes of Rajas and Tamas. Without doubt, they are competent to enter me and become merged into my Self.--He that cannot be seen with the eye, touched with the sense of touch, smelt with the sense of scent, and that is beyond the ken of the sense of taste. He whom the three attributes of Sattwa, Rajas, and Tamas do not touch, who pervades all things and is the one Witness of the universe, and who is described as the Soul of the entire universe; He who is not destroyed upon the destruction of the bodies of all created things, who is unborn and unchangeable and eternal, who is freed from all attributes, who is indivisible and entire; He who transcends the twice twelve topics of enquiry and is regarded the Twenty-fifth, who is called by the name of Purusha, who is inactive, and who is said to be apprehended by Knowledge alone, He into whom the foremost of the regenerate persons enter and become emancipate. He who is the eternal Supreme Soul and is known by the name of Vasudeva. Behold, O Narada, the greatness and puissance of God. He is never touched by acts good or bad. Sattwa, Rajas and Tamas, are said to be the three (original) attributes. These dwell and act in the bodies of all creatures. The Jiva-soul, called Kshetrajna, enjoys and endorses the action of these three attributes. He, however, transcends them and they cannot touch Him. Freed from these attributes, He is again their enjoyer and endorser. Having created them Himself, He is above them all. O celestial Rishi, the Earth, which is the refuge of the universe, disappears[1830] (when the hour for universal dissolution comes) into water, Water disappears into Light, and Light into Wind, Wind disappears into Space, and Space into Mind. Mind is a great creature, and it disappears into Unmanifest Prakriti. Unmanifest Prakriti, O Brahmana, disappears into inactive Purusha. There is nothing higher than Purusha which is Eternal. There is nothing among mobile and immobile things in the universe that is immutable, except Vasudeva, the eternal Purusha. Endued with great puissance, Vasudeva is the Soul of all creatures. Earth, Wind, Space, Water, and Light forming the fifth, the primal elements of great puissance. Mingling together they form what is called the body. Possessed of subtile prowess and invisible to all eyes, O Brahmana, the puissant Vasudeva then enters that combination of the five primal elements, called body. Such entrance is called his birth, and taking birth. He causes the body to move about and act. Without a combination of the five primal elements, no body can ever be formed. Without, again, the entrance of Jiva into the body, the mind dwelling within it cannot cause it to move and act. He that enters the body is possessed of great puissance and is called Jiva. He is known also by other names, viz., Sesha and Sankarshana. He that takes his rise, from that Sankarshana, by his own acts, Sanatkumara, and in whom all creatures merge when the universal dissolution comes, is the Mind of all creatures and is called by the name of Pradyumna. From Him (i.e., Pradyumna), arises He who is the Creator, and who is both Cause and Effect. From this last, everything, viz., the mobile and immobile universe, takes its rise. This one is called Aniruddha. He is otherwise called Isana, and He is manifest in all acts.[1831] That illustrious one, viz., Vasudeva, who is called Kshetrajna, and who is freed from attributes, should, O king of kings, be known as the puissant Sankarshana, when he takes birth as Jiva.[1832] From Sankarshana arises Pradyumna who is called He that is born as Mind. From Pradyumna is He who is Aniruddha. He is Consciousness, He is Iswara (Supreme Lord). It is from me, that the entire mobile and immobile universe springs. It is from me, O Narada, that the indestructible and destructible, the existent and the non-existent, flow. They that are devoted to me enter into me and become emancipate. I am known as Purusha. Without acts, I am the Twenty-fifth. Transcending attributes, I am entire and indivisible. I am above all pairs of opposite attributes and freed from all attachments. This, O Narada, thou wilt fail to understand. Thou beholdest me as endued with a form. In a moment, if the wish arises, I can dissolve this form. I am the Supreme Lord and the Preceptor of the universe. That which thou beholdest of me, O Narada, is only an illusion of mine. I now seem to be endued with the attributes of all created things. Thou art not competent to know me. I have disclosed to thee duly my quadruple form. I am, O Narada, the Doer, I am Cause, and I am Effect. I am the sum-total of all living creatures. All living creatures have their refuge in me. Let not the thought be thine that thou hast seen the Kshetrajna. I pervade all things, O Brahmana, and am the Jiva-Soul of all creatures. When the bodies of all creatures, however, are destroyed, I am not destroyed. Those highly blessed men who, having won ascetic success, become wholly devoted to me, become freed from the attributes of both Rajas and Tamas and succeed, on that account, in entering me, O great ascetic. He who is called Hiranyagarbha, who is the beginning of the world, who has four faces, who cannot be understood with the aid of Nirukta, who is otherwise called Brahman, who is an eternal deity, is employed in attending to many of my concerns. The deity Rudra, born of my wrath, is sprung from my forehead. Behold, the eleven Rudras are swelling (with might) on the right side of my body. The twelve Adityas are on the left side of my body. Behold, the eight Vasus, those foremost of deities, are in my front, and see, Nasatya and Dasra, those two celestial physicians (Aswini Kumars), are in my rear. Behold also in my body all the Prajapatis and behold the seven Rishis also. Behold also the Vedas, and all the Sacrifices numbering by hundreds, the Amrita (nectar), and all the (medicinal) herbs and plants, and Penances, and vows and observances of diverse kinds. Behold also in me the eight attributes indicative of puissance, viz., those particularly called the attributes of Lordship, all dwelling together in my body in their united and embodied form. Behold also Sree and Lakshmi, and Kirti, and the Earth with her hump as also the goddess, Saraswati, that mother of the Vedas, dwelling in me. Behold, O Narada, Dhruva, that foremost of luminaries ranging the firmament, as also all the Oceans those receptacles of water, and lakes, and rivers, dwelling in me. Behold also, O best of men, the four foremost ones amongst the Pitris in their embodied forms, as also, the three attributes (of Sattwa, Rajas, and Tamas) which are formless dwelling in me. The acts done in honour of the Pitris are superior (in point of merit) to those done in honour of the deities. I am the Pitri of both the deities and the Pitris, and am existing from the beginning (that is, from a time when they were not). Becoming the Equine-head I rove through the Western and the Northern ocean and drink sacrificial libations duly poured with mantras and solid sacrificial food offered with reverence and devotion. In days of yore I created Brahman who himself adored me in sacrifices. Gratified with him on that account I granted him many excellent boons. I said unto him that in the beginning of the Kalpa he would be born unto me as my son, and the sovereignty of all the worlds would vest on him, coupled with diverse names being bestowed on diverse objects in consequence of the starting of Ahankara into existence.[1833] I also told him that none would ever violate the limits and boundaries he would assign (for the observance of creatures) and, further, that he would be the giver of boons unto persons that would (in sacrifices and by proper acts) solicit him for them. I further assured him that he would be an object of adoration with all the deities and Asuras, all the Rishis and Pitris, and the diverse creatures forming the creation. I also gave him to understand that I would always manifest myself for accomplishing the business of the deities and that for that matter I would suffer myself to be commanded by him even as a son by his sire.[1834] Granting these and other highly agreeable boons unto Brahman of immeasurable energy in consequence of my being gratified with him I (once more) adopted the course dictated by Nivritti. The highest Nivritti is identical with the annihilation of all duties and acts. Hence, by adopting Nivritti one should conduct oneself in complete felicity. Learned preceptors, with settled convictions deducted from the truths of the Sankhya philosophy, have spoken of me as Kapila endued with the puissance of Knowledge, dwelling within the effulgence of Surya, and concentrated in Yoga.[1835] In Chcchandas (Vedas) I have been repeatedly hymned as the illustrious Hiranyagarbha. In the Yoga scriptures, O Brahmana, I have been spoken of as one who takes a delight in Yoga. I am eternal. Assuming a form that is manifest, I dwell, at present, in the heavens. At the end of a thousand Yugas I shall once more withdraw the universe into myself. Having withdrawn all creatures, mobile and immobile into myself, I shall exist all alone with knowledge only for my companion. After the lapse of ages I shall again create the universe, with the aid of that knowledge. That which is my fourth form creates the indestructible Sesha. That Sesha is called by the name of Sankarshana. Sankarshana creates Pradyumna. From Pradyumna I take birth myself as Aniruddha. I create (myself) repeatedly. From Aniruddha springs Brahman. The latter takes birth from Aniruddha's navel. From Brahman spring all creatures mobile and immobile. Know that Creation springs in this way repeatedly at the beginning of every Kalpa. Creation and destruction succeed each other even as sunrise and sunset in this world. Then, again, as Time, endued with immeasurable energy, forcibly brings back the Sun after his disappearance, after the same manner I shall, assuming the form of boar and putting forth my strength, bring back the Earth with her belt of seas to her own position for the good of all creatures when she becomes submerged in water. I shall then slay the son of Diti, named Hiranyaksha, filled with pride of strength.[1836] Assuming the form then of a Man-lion (Narsingha), I shall, for benefiting the deities, slay Hiranyakasipu the son of Diti, who will be a great destroyer of sacrifices. Unto Virochana (the son of Prahlada) will be born a mighty son of the name of Vali. That great Asura will be unslayable in the whole universe consisting of deities, Asuras and Rakshasas. He will hurl Sakra from the sovereignty of the universe. When after routing the Lord of Sachi, that Asura will take unto himself the sovereignty of the three worlds. I shall take birth in Aditi's womb, by Kasyapa, as the twelfth Aditya. I shall (taking the sovereignty of the three worlds Vali) restore it to Indra of immeasurable splendour, and replace the deities, O Narada, in their respective stations. As regards Vali, that foremost of Danavas, who is to be unslayable by all the deities, I shall cause him to dwell in the nether regions. In the Treta age I shall take birth as Rama in the race of Bhrigu, and exterminate the Kshatriyas who will become proud of their strength and possessions. Towards the close of Treta and the beginning of Dwapara, I shall take birth as Rama, the son of Dasaratha in Iskshaku's royal line. At that time, the two Rishis viz., the two sons of Prajapati, called by the names of Ekata and Dwita, will in consequence of the injury done by them unto their brother Trita, have to take birth as apes, losing the beauty of the human form. Those apes that shall take birth in the race of Ekata and Dwita, shall become endued with great strength and mighty energy and will equal Sakra himself in prowess. All those apes, O regenerate one, will become my allies for accomplishing the business of the deities. I shall then slay the terrible lord of the Rakshasas, that wretch of Pulastya's race, viz., the fierce Ravana, that throne of all the worlds, together with all his children and followers. Towards the close of the Dwapara and beginning of the Kali ages, I shall again appear in the world taking birth in the city of Mathura for the purpose of slaying Kansa. There, after slaying innumerable Danavas that will be thorns in the side of the deities, I shall take up my residence in Kusasthali at the city of Dwaraka. While residing in that city I shall slay the Asura Naraka, the son of the Earth,--him, that is, who will do an injury to Aditi, as also some other Danavas of the names of Muru and Pitha. Slaying also another foremost of Danavas, viz., the lord of Pragjyotisha, I shall transplant his delightful city furnished with diverse kinds of wealth into Dwaraka. I shall then subjugate the two gods worshipped of all the deities, viz., Maheshwara and Mahasena, who will become fond of the Danava Vana and do him diverse good offices and who will exert themselves vigorously for that worshipper of theirs.[1837] Vanquishing next the son of the Danava Vali, viz., Vana, who will be endued with a thousand arms, I shall next destroy all the inhabitants of the Danava city called Saubha.[1838] I shall next, O foremost of Brahmanas, compass the death of Kalayavana, a Danava who will be endued with great might in consequence of his being equipt with the energy of Gargya.[1839] A proud Asura will appear as a king at Girivraja, of the name of Jarasandha, who will quarrel with all the other kings of the world. His death will be compassed by me through some one else guided by my intelligence. I shall next slay Sisupala in the sacrifice of king Yudhishthira, the son of Dharma, which sacrifice all the kings of the world will bring tribute. In some of these feats, only Arjuna, the son of Vasava, will become my assistant. I shall establish Yudhishthira with all his brothers in his ancestral kingdom. People will call me and Arjuna as Narayana and Nara, when, endued with puissance, we two, exerting our strength, shall consume a large number of Kshatriyas, for doing good to the world. Having lightened the burthen of the Earth according to our pleasure, I shall absorb all the principal Sattwatas as also Dwaraka, my favourite city, into my own self, recollecting my all-embracing Knowledge. Endued with four forms, I shall, in this way, achieve many feats of great prowess, and attain at last to those regions of felicity created by me and honoured by all the Brahmanas. Appearing in the forms of a swan, a tortoise, a fish, O foremost of regenerate ones, I shall then display myself as a boar, then as a Man-lion (Nrisingha), then as a dwarf, then as Rama of Bhrigu's race, then as Rama, the son of Dasaratha, then as Krishna the scion of the Sattwata race, and lastly as Kalki. When the auditions in the Vedas disappeared from the world, I brought them back. The Vedas with the auditions in them, were re-created by me in the Krita age. They have once more disappeared or may only be partially heard here and there in the Puranas. Many of my best appearances also in the world have become events of the past. Having achieved the good of the worlds in those forms in which I appeared, they have re-entered into my own Prakriti. Brahman (the Creator) himself never obtained a sight of me in this form of mine, which thou, O Narada, hast seen today in consequence of thy entire devotion to me. I have now said everything, O Brahmana,--unto thee that art devoted to me wholly, I have disclosed to thee my ancient appearances and future ones also, O Best of men, together with all their mysteries.'"

"'Bhishma continued, "The holy and illustrious deity, of universal and immutable form, having said these words unto Narada, disappeared there and then. Narada also, endued with great energy, having obtained the high favour that he had solicited, then proceeded with great speed to the retreat called Vadari, for beholding Nara and Narayana. This great Upanishad, perfectly consist with the four Vedas, in harmony with Sankhya-yoga, and called by him by the name of the Pancharatra scriptures, and recited by Narayana himself with his own mouth, was repeated by Narada in the presence of many hearers in the abode of Brahman (his sire) in exactly the same way in which Narayana (while that great god had showed himself unto him) had recited it, and in which he had heard it from his own lips."

"'Yudhishthira said, "Was not Brahman, the Creator of all things, acquainted with this wonderful narrative of the glory of Narayana endued with intelligence that he heard it from the lips of Narada? Is the illustrious Grandsire of all the worlds any way different from or inferior to the great Narayana? How then is it that he was unacquainted with the puissance of Narayana of immeasurable energy?"

"'Bhishma continued, "Hundreds and thousands of great-Kalpas, hundreds and thousands of Creation and Dissolutions, O king of kings, have been over and have become incidents of the past.[1840] In the beginning of every cycle of Creation, Brahman, endued with great puissance and who creates all things, is remembered (by Narayana). Brahman knows well, O king, that Narayana, that foremost of all gods is very much superior to him. He knows that Narayana is the Supreme Soul, that he is the Supreme Lord, that He is the Creator of Brahman himself. It was only unto that conclave of Rishis, crowned with ascetic success, that came to the abode of Brahman, that Narada recited his narrative which is a very ancient one, and which is perfectly consistent with the Vedas. The deity Surya, having heard that narrative from those Rishis crowned with ascetic success,[1841] repeated it to the six and sixty thousands of Rishis, O king, of cleansed souls, that follow in his train. And Surya, the deity that imparts heat unto all worlds, repeated that narrative unto those Beings also, of cleansed souls, that have been created (by Brahman) for always journeying in the van of Surya.[1842] The high-souled Rishis that follow in Surya's train, O son, repeated that excellent narrative unto the deities assembled on the breast of Meru. That best of ascetics, viz., the regenerate Asita, then having heard the narrative from the deities, repeated it unto the Pitris, O king of kings. I heard it from my sire Santanu, O son, who recited it to me formerly. Myself having heard it from my sire, I have repeated it to thee, O Bharata. Deities and Munis, who have heard this excellent old narrative, which is a Purana--all adore the Supreme Soul. This narrative, belonging to the Rishis and thus handed down from one to another, should not, O king, be communicated by thee to any one that is not a worshipper of Vasudeva. This narrative, O king, is really the essence of the hundreds of other narratives that thou hast heard from me. In days of yore, O monarch, the deities and the Asuras, uniting together, churned the Ocean and raised the Amrita. After the same manner, the Brahmanas, uniting together in days of yore, churned all the scriptures and raised this narrative which resembles nectar. He who frequently reads this narrative, and he who frequently listens to it, with concentrated attention, in a retired spot, and filled with devotion, succeeds in becoming a denizen, possessed of lunar complexion, of the spacious island known by the name of White Island. Without doubt, such a man succeeds in entering into Narayana of a thousand rays. A sick person, by listening to this narrative from the beginning, becomes freed from his illness. The man that simply desires to read or listen to this narrative obtains the fruition of all his wishes. To devoted worshipper, by reading or listening to it, attains to the high end that is reserved for devoted worshippers. Thou also, O monarch, shouldst always adore and worship that foremost of all Beings. He is the father and the mother of all creatures, and He is an object of reverence with the entire universe. Let the illustrious and Eternal God of the Brahmans, viz., Janarddana of high intelligence, be gratified with thee, O Yudhishthira of mighty arms!"'

"Vaisampayana continued, 'Having listened to the best of narratives, O Janamejaya, king Yudhishthira the just and all his brothers became devoted to Narayana. And all of them, O Bharata, betaking themselves to the practice of silently meditating upon Narayana (from that day), uttered these words for His glorification, viz., 'Victory to that holy and illustrious Being.' He, again, who is our best of preceptors, viz., the Island-born Krishna, devoted to penances, sung uttering the word Narayana that high mantra which is worthy of being recited in silence. Sojourning through the welkin to the Ocean of Milk which is always the abode of nectar, and worshipping the great God there, he came back to his own hermitage.

"'Bhishma continued, "I have now repeated to thee the narrative that was recited by Narada (unto the conclave of Rishis assembled in the abode of Brahman). That narrative has descended from one person to another from very ancient times. I heard it from my sire who formerly repeated it to me."'"

Suta continued, "I have now told you all that Vaisampayana recited to Janamejaya. Having listened to Vaisampayana's narration, king Janamejaya properly discharged all his duties according to the ordinances laid down in the scriptures. Ye have all undergo very severe penances and observed many high and excellent vows. Residing in this sacred forest that is known by the name of Naimisha, ye are foremost of all persons conversant with the Vedas. Ye foremost of regenerate ones, ye all have come to this great sacrifice of Saunaka. Do ye all adore and worship that Eternal and Supreme Lord of the universe in excellent sacrifices, properly pouring libations of clarified butter into the fire with the aid of mantras and dedicating the same unto Narayana. As regards myself, I heard this excellent narrative that has descended from generation to generation, from my sire who recited it to me in former times."

SECTION CCCXLI

Saunaka said, "How is that illustrious god, viz., the puissant Narayana who is fully conversant with the Vedas and their branches, at once the doer and the enjoyer of sacrifices? Endued with forgiveness, he has adopted, again, the religion of Nivritti (abstention). Indeed, it is that holy and puissant one who has himself ordained the duties of Nivritti. Why then has he made many of the deities the takers of shares in sacrifices which, of course, are all due to the disposition of Pravritti? Why has he again created some with a contrary disposition, for they follow the ordinances of the religion of abstention? Do thou, O Suta, dispel this doubt of ours. This doubt seems to be eternal and is connected with a great mystery. Thou hast heard all discourses on Narayana, discourses that are consistent with the (other) scriptures."[1843]

Sauti said, "O excellent Saunaka, I shall recite to thee what Vaisampayana, the disciple of the intelligent Vyasa, said when questioned on these very topics by king Janamejaya. Having heard the discourse on the glory of Narayana who is the Soul of all embodied creatures, Janamejaya, endued with great intelligence and wisdom, questioned Vaisampayana on these very subjects.

"Janamejaya said, 'The whole world of Beings, with Brahma, the deities, the Asuras and human beings, are seen to be deeply attached to actions which have been said to be productive of prosperity. Emancipation has, O regenerate one, been said by thee to be the highest felicity and to consist of the cessation of existence. They who, being divested of both merit and demerit, become emancipate, succeed, we hear, in entering the great God of a thousand rays. It seems to be, O Brahmana, that the eternal religion of Emancipation is exceedingly difficult of observance. Turning away from it, all the deities have become enjoyers of the libations of clarified butter poured with mantras on sacrificial fires and other offerings presented to them by the same or similar means. Then, again, Brahman, and Rudra, the puissant Sakra the slayer of Vala, Surya, Chandramas (the Lord of the stars), the Wind-god, the Deity of fire, the Deity of the Waters, Infinite Space (as living Being), the Universe too (as a conscious agent), and the rest of the denizens of heaven,--they, it seems, are ignorant of the way of securing annihilation of conscious existence, that is capable of being brought about by self-realisation.[1844] Hence, perhaps, they have not be taken themselves to the path that is certain, indestructible, and immutable. Hence perhaps, turning away from that path they have adopted the religion of Pravritti which leads to conscious existence that is measured by time. This, indeed, is one great fault that attaches to those that are wedded to actions, for all their rewards are terminable. This doubt, O regenerate one, is planted in my heart like a dagger. Remove it out by reciting to me some discourses of old on this topic. Great is my curiosity to listen to thee. For what reason, O regenerate one, have the deities been said to be takers of their respective shares of sacrificial offerings presented to them with the aid of mantras in sacrifices of diverse kinds? Why again are the denizens of heaven adored in sacrifices? And, O best of regenerate persons, to whom do they, that take their shares of offerings in sacrifices performed to their honour, themselves make offerings when they perform great sacrifices?'

"Vaisampayana said, 'The question thou has asked me, O ruler of men, relates to a deep mystery. No man that has not undergone penances, and that is not acquainted with the Puranas, can speedily answer it. I shall, however, answer thee by reciting to thee what my preceptor the Island-born Krishna, otherwise called Vyasa, the great Rishi who has classified the Vedas, had said unto us on a former occasion when questioned by us. Sumanta, and Jaimini, and Paila of firm vows, and myself numbering the fourth, and Suka forming the fifth, were disciples of the illustrious Vyasa. We numbering five in all, endued with self-restraint and purity of observances, had completely subjugated wrath and controlled our senses. Our preceptor used to teach us the Vedas, having the Mahabharata for their fifth. Once on a time, while we were engaged in studying the Vedas on the breast of that foremost of mountains, viz., the delightful Meru, inhabited by Siddhas and Charanas, this very doubt arose in our minds that has been expressed by thee today. We, therefore, questioned our preceptor about it. I heard the answer that our preceptor made. I shall now recite that answer to thee, O Bharata. Hearing these words that were addressed to him by his disciples that dispeller of all kinds of darkness represented by ignorance, viz., the blessed Vyasa, the son of Parasara, said these words: "I have undergone very severe, in fact, the austerest of penances. Ye best of men, I am fully conversant with the Past, the Present, and the Future. In consequence of those penances of mine and of the restraint under which I kept my senses while I dwelt on the shores of the Ocean of milk, Narayana became gratified with me. As the result of the great God's gratification, this omniscience with respect to the Past, the Present, and the Future, that was desired by me, arose in my mind. Listen now to me as I discourse to you, in due order, on this great doubt that has disturbed your minds. I have, with the eye of knowledge, beheld all that occurred in the beginning of the Kalpa. He whom both the Sankhyas and those conversant with Yoga call by the name of Paramatma (the Supreme Soul) comes to be regarded as Mahapurusha (the Great Purusha) in consequence of his own acts. From Him springs forth Abyakta (the Unmanifest), whom the learned call Pradhana. From the puissant Unmanifest sprang, for the creation of all the words, the Manifest (Byakta). He is called Aniruddha. That Aniruddha is known among all creatures by the name of the Mahat Atma. It is that Aniruddha who, becoming manifest, created the Grandsire Brahman. Aniruddha is known by another name, viz., Ahankara (consciousness) and is endued with every kind of energy. Earth, Wind, Space, Water, and Light numbering the fifth, these are the five Mahabhutas (elements) that have sprung from Ahankara. Having created the Mahabhutas (five in number), he then created their attributes.[1845] Combining the Mahabhutas, he then created diverse embodied Being. Listen to me as I recount them to you. Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, the high-souled Vasishtha, and the Self-born Manu, these should be known as the eight Prakritis. Upon these rest all the worlds. Then the Grandsire of all the world, viz., Brahman, created, for the fulfilment of all creatures, the Vedas with all their branches, as also the Sacrifices with their limbs. From these eight Prakritis have sprung this vast universe. Then sprang Rudra from the principle of wrath, starting into life, he created ten others that were like him. These eleven Rudras are called by name of Vikara-Purushas. The Rudras, the (eight) Prakritis, and the several celestial Rishis, having started into life, approached Brahman with the object of upholding the universe and its operations. Addressing the Grandsire, they said, 'We have been created, O holy one, by thee, O thou of great puissance. Tell each of us, O Grandsire, the respective jurisdiction we shall be vested with. What particular jurisdictions have been created by thee for supervising the different affairs? We, each, should be endued with what kind of consciousness and shall take charge of which of these? Do thou ordain also unto each of us the measure of strength that we are to have for discharging the duties of our respective jurisdictions.' Thus addressed by them, the great god replied unto them in the following way.

"'"Brahman said, 'You have done well, ye deities, in speaking to me of this matter. Blessed be you all! I was thinking of this very subject that has engaged your attention. How should the three worlds be upheld and kept agoing? How should your strength and mine be utilized towards that end? Let all of us, leaving this place, repair to that unmanifest and foremost of Beings who is the witness of the world, for seeking his protection. He will tell us what is for our good.' After this, those deities and Rishis, with Brahman, proceeded to the northern shores of the Ocean of milk, desirous of doing good to the three worlds. Arrived there, they began to practise those austere penances that are declared by Brahman in the Vedas. Those austerest of penances are known by the name of Mahaniyama (the foremost vows and observances). They stood there with mind fixed, immovable as posts of wood, and with eyes upturned and arms raised upwards. For a thousand celestial years they were engaged in those severe penances. At the conclusion of that period they heard these sweet words in harmony with the Vedas and their branches.

"'"The blessed and holy one said, 'Ye deities and Rishis possessed of wealth of asceticism, with Brahman in your company, after according you all welcome, I say unto you these words. I know that is in your hearts. Verily, the thoughts that engage you are for the good of the three worlds. I shall increase your energy and strength investing the same with Pravritti (predilection for acts). Ye gods, well have you undergone these penances from desire of adoring me. Ye foremost of Beings, enjoy now the excellent fruits of austerities which ye have gone through. This Brahman is the Lord of all the worlds. Endued with puissance, he is the Grandsire of all creatures. Ye also are foremost of deities. Do ye all, with concentrated minds perform sacrifices for my glory. In the sacrifices which you will perform, do ye always give me a portion of the sacrificial offerings. I shall then, ye lord of creation, assign to each of you your respective jurisdictions and ordain what will be for your good!'"

"Vaisampayana continued, 'Hearing these words of that God of gods, all those deities and great Rishis and Brahman became filled with such delight that the hair on their bodies stood on its end. They forthwith made arrangements for a sacrifice in honour of Vishnu according to the ordinances laid down in the Vedas. In that sacrifice, Brahman himself dedicated a portion of the offerings to Vishnu. The deities and the celestial Rishis also, after the manner of Brahman, dedicated similar portions each unto the great God. The portions, thus offered with great reverence unto Vishnu, were, in respect of both the measure and the quality of the articles used, according to the ordinances laid down for the Krita age. The deities and the Rishis and Brahman, in that sacrifice, adored the great God as one endued with the complexion of the Sun, as the foremost of Beings, situate beyond the reach of Tamas, vast, pervading all things, the Supreme Lord of all, the giver of boons, and possessed of puissance. Thus adored by them, the boon-giving and great God, invisible and bodiless, addressed those assembled celestials from heaven and said unto them:--"The offerings dedicated by you in this sacrifice have all reached me. I am gratified with all of you. I shall bestow rewards on you that will however, be fraught with ends whence there will be return.[1846] This shall be your distinctive feature, ye gods, from this day, in consequence of my grace and kindness for you. Performing sacrifices in every Yuga, with large presents, ye will become enjoyers of fruits born of Pravritti. Ye gods, those men also that will perform sacrifices according to the ordinances of the Vedas, will give unto all of you shares of their sacrificial offerings. In the Veda-sutras I make him the receiver (in such sacrifices) of a share similar to that which he has himself offered one in this sacrifice. Created to look after those affairs that appertain to your respective jurisdictions, do ye uphold the worlds according to the measures of your strength as dependent on the shares you receive on those sacrifices. Indeed, drawing strength from those rites and observances that will be current in the several worlds, taking their rise from the fruits of Pravritti, do ye continue to uphold the affairs of those worlds.[1847] Strengthened by the sacrifices that will be performed by men, ye will strengthen me. These are the thoughts that I entertain for you all. It is for this purpose that I have created the Vedas and sacrifices and plants and herbs. Duly served with these by human beings on Earth, the deities will be gratified. Ye foremost of deities, till the end of this Kalpa, I have ordained your creation, making your constitution depend upon the consequence of the religion of Pravritti. Ye foremost of Beings, do ye then, as regards your respective jurisdictions, engage yourselves in seeking the good of the three worlds. Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, and Vasishtha,--these seven Rishis have been created by a fiat of the will. These will become the foremost of persons conversant with the Vedas. In fact, they will become the preceptors of the Vedas. They will be wedded to the religion of Pravritti, for they have been intended to devote themselves to the act of procreating offspring. This is the eternal path that I disclose of creatures engaged in acts and observances. The puissant Lord who is charged with the creation of all the worlds is called Aniruddha, Sana, Sanatsujata, Sanaka, Sanandana, Sanatkumara, Kapila, and Sanatana numbering the seventh,--these seven Rishis are known as the spiritual sons of Brahman. Their knowledge comes to them of itself (without being dependant on study or exertion). These seven are wedded to the religion of Nivritti. They are the foremost of all persons conversant with Yoga. They are possessed also of deep knowledge of the Sankhya philosophy. They are preceptors of the scriptures on duty and it is they that introduce the duties of the religion of Nivritti and cause them to flow in the worlds. From Unmanifest (Prakriti) has flowed Consciousness and the three great attributes (of Sattwa, Rajas, and Tamas). Transcending Prakriti is he called Kshetrajna. That Kshetrajna is myself. The path of those that are wedded to Karma emerging out of Ahankara is fraught with return. One cannot, by that path, reach the spot whence there is no return. Different creatures have been created with different ends. Some are intended for the path of Pravritti and some for that of Nivritti. According to the path that a creature follows is the reward that he enjoys. This Brahman is the master of all the worlds. Endued with puissance it is he that creates the universe.[1848] He is your mother and father, and he is your grandfather. At my command, he will be the giver of boons unto all creatures. His son Rudra, who has sprung from his brow at his command, will, endued with puissance, uphold all created beings. Go ye to your respective jurisdictions, and seek, according to the ordinances, the good of the worlds. Let all the scriptural acts flow in all the worlds. Let there be no delay in this. Ye foremost of celestials, do ye ordain the acts of all creatures and the ends that they are to attain therefore. Do ye appoint also the limits of the periods for which all creatures are to live. This present epoch that has been set to run is the foremost of all epochs and should be known by the name of Krita. In this Yuga living creatures should not be slain in the sacrifices that may be performed. It should be as I ordain and let it not be otherwise. In this age, ye celestials, Righteousness will flourish in its entirety.[1849] After this age will come the epoch called Treta. The Vedas, in that Yuga, will lose one quarter. Only three of them will exist. In the sacrifice that will be performed in that age, animals, after dedication with the aid of sacred mantras, will be slain. As regards Righteousness again, it will lose one quarter; only three quarters thereof will flourish. On the expiration of the Treta will come the mixed Yuga known by the name of Dwapara. In that Yuga, Righteousness will lose two quarters and only two quarters thereof will flourish. Upon the expiration of Dwapara the Yuga that will set in will be called Kali yuga which will come under the influence of Tisya constellation. Righteousness will lose full three quarters. Only a quarter thereof will exist in all places."

"'When the great God said these words, the deities and the celestial Rishis addressed him and said, 'If only a fourth part of Righteousness is to exist in that age in every place, tell us O holy one, whither shall we then go and what shall we do!'

"'The blessed and holy one said, "Ye foremost of celestials, ye should, in that age, repair to such places where the Vedas and sacrifices and Penances and Truth and Self-restraint, accompanied by duties fraught with compassion for all creatures, will still continue to flourish. Sin will never be able to touch you at all!"

"'Vyasa continued, "Thus commanded by the great God, the deities with all the Rishis bowed their heads unto him and then proceeded to the places they desired. After the Rishis and denizens of heaven had left that place, Brahman remained there, desirous of beholding the great Deity eminent in the form of Aniruddha. The foremost of deities then manifested himself to Brahmana, having assumed a form that had a vast equine head. Bearing a bowl (Kamandalu) and the triple stick, he manifested himself before Brahman, reciting the while the Vedas with all their branches. Beholding the great Deity of immeasurable energy in that form crowned with an equine head, the puissant Brahman, the Creator of all the worlds, moved by the desire of doing good to his Creation, worshipped that boon-giving Lord with a bend of his head, and stood before him with hands joined in reverence. The great Deity embraced Brahman and then told him these words.

"'"The holy one said, 'Do thou, O Brahman, duly think of the courses of acts which creatures are to follow. Thou art the great ordainer of all created Beings. Thou art the master and the lord of the universe. Placing this burthen on thee I shall soon be free from anxiety. At such times, however, when it will be difficult for thee to accomplish the purposes of the deities I shall then appear in incarnate forms according to my self-knowledge.' Having said these words, that grand form with the equine head disappeared then and there. Having received his command, Brahman too proceeded quickly to his own region. It is for this, O blessed one, that the eternal Deity, with the lotus in his navel, became the acceptor of the first share offered in sacrifices and hence it is that He came to be called as the eternal upholder of all Sacrifices. He himself adopted the religion of Nivritti, the end after which those creatures strive that are desirous of indestructible fruits. He ordained at the same time the religion of Pravritti for others, with the view to giving variety to the universe. He is the beginning, He is the middle, and He is the end of all created Beings. He is their Creator and He is their one object of meditation. He is the actor and He is the act. Having withdrawn the universe into Himself at the end of the Yuga, He goes to sleep, and awakening at the commencement of another Yuga, He once more creates the universe, Do you all bow unto that illustrious one who is possessed of high soul and who transcends the three attributes, who is unborn, whose form is the universe, and who is the abode or refuge of all the denizens of heaven. Do you bow unto Him who is the Supreme Lord of all creatures, who is the Lord of the Adityas, and of the Vasus as well. Do you bow unto Him who is the Lord of the Aswins, and the Lord of the Maruts, who is the lord of all the Sacrifices ordained in the Vedas, and the Lord of the Vedangas. Bow unto Him who always resides in the Ocean, and who is called Hari, and whose hair is like the blades of the Munja grass. Bow unto Him who is Peace and Tranquillity, and who imparts the religion of Moksha unto all creatures. Bow unto Him who is the Lord of Penances, of all kinds of energy, and of Fame, who is ever the Lord of Speech and the Lord of all the Rivers also. Bow unto Him who is called Kaparddin (Rudra), who is the Great Boar, who is Unicorn, and who is possessed of great intelligence, who is the Sun, who assumed the well-known form with the equine head; and who is always displayed in a four-fold form. Bow unto Him who is unrevealed, who is capable of being apprehended by knowledge only, who is both indestructible and destructible. The supreme Deity, who is immutable, pervadeth all things. He is the Supreme Lord who can be known with the aid of the eye of knowledge alone. It was thus that, aided by the eye of Knowledge, I beheld in days of yore that foremost of deities. Asked by you, I have told you everything in detail, ye disciples, and do you act according to my words and dutifully serve the Supreme Lord called Hari. Do you hymn His praises in Vedic words and adore and worship Him also according to due rites!"'

"Vaisampayana continued, 'It was thus that the arranger of the Vedas, endued with great intelligence, discoursed to us, questioned by us on that occasion. His son, the highly righteous Suka, and all his disciples (viz., ourselves) listened to him while he delivered that discourse. Our preceptor, with ourselves, O king, then adored the great Deity with Richs extracted from the four Vedas. I have thus told thee everything about what thou hadst asked me. It was thus, O king, that our Island-born preceptor discoursed to us. He who, having uttered the words--I bow unto the holy Lord,--frequently listens, with concentrated attention, to this discourse or reads or recites it to others, becomes endued with intelligence and health, and possessed of beauty and strength. If ill, he becomes freed from that illness, bound, freed from his bonds. The man who cherishes desires obtains (by this) the fruition of all his desires, and easily attains to a long life also. A Brahmana, by doing this, becomes conversant with all the Vedas, and a Kshatriya becomes crowned with success. A Vaisya, by doing it, makes considerable profits, and a Sudra attains to great felicity. A sonless man obtains a son. A maiden obtains a desirable husband. A woman that has conceived brings forth a son. A barren woman conceives and attains to wealth of sons and grandsons. He who recites this discourse on the way succeeds in passing happily and without impediments of any kind along his way. In fact, one attains to whatever objects one cherishes, if one reads or recites this narrative. Hearing these words of the great Rishi, fraught with certainty of conclusion, and embodying a recital of the attributes of that high-souled one who is the foremost of all beings, hearing this narrative of the great conclave of Rishis and other denizens of heaven,--men who are devoted to the supreme Deity derive great happiness."'

SECTION CCCXLII

"Janamejaya said, 'O holy one, it behoveth thee to tell me the significance of those diverse names uttering which the great Rishi Vyasa with his disciples hymned the praises of the illustrious slayer of Madhu. I am desirous of hearing those names of Hari, that Supreme Lord of all creatures. Indeed, by listening to those names, I shall be sanctified and cleansed even like the bright autumnal moon.'

"Vaisampayana said, 'Listen, O king, to what the significances are of the diverse names, due to attributes and acts, of Hari as the puissant Hari himself of cheerful soul explained them to Phalguna. That slayer of hostile heroes, viz., Phalguna, had at one time asked Kesava, enquiring after the imports of the some of the names by which the high-souled Keshva is adored.

"'Arjuna said, "O holy one, O Supreme ordainer of the Past and the Future, O Creator of all Beings, O immutable one, O Refuge of all the worlds, O Lord of the universe, O dispeller of the fears of all persons, I desire to hear from thee in detail, O Kesava, the significance of all those names of thine, O God, which have been mentioned by the great Rishis in the Vedas and the Puranas in consequences of diverse acts of thine. None else than thee, O Lord, is competent to explain the significations of those names."

"'The holy one said, "In the Rigveda, in the Yajurveda, in the Atharvans and the Samans, in the Puranas and the Upanishads, as also in the treatises on Astrology, O Arjuna, in the Sankhya scriptures, in the Yoga scriptures, and in the treatises also on the Science of Life, many are the names that have been mentioned by the great Rishis. Some of those names are derivable from my attributes and some of them relate to my acts. Do thou hear, with concentrated attention, O sinless one, what the import is of each of those names (in particular) that have reference to my acts. I shall recite them to you. It is said that in days of yore you were half my body. Salutations unto Him of great glory, Him, viz., that is the Supreme Soul of all embodied creatures.[1850] Salutations unto Narayana, unto Him that is identifiable with the universe, unto Him that transcends the three (primal) attributes (of Sattwa, Rajas and Minas), unto Him that is, again, the Soul of those attributes. From His grace hath arisen Brahman and from His wrath hath arisen Rudra. He is the source whence have sprung all mobile and immobile creatures. O foremost of all persons endued with Sattwa, the attribute of Sattwa consists of the eight and ten qualities.[1851] That attribute is Supreme Nature having for her soul the Sky and Earth and succeeding by her creative forces in upholding the universe. That Nature is identical with the fruit of all acts (in the form of the diverse regions of felicity to which creatures attain through their acts). She is also the pure Chit. She is immortal, and invincible, and is called the Soul of the universe. From her flows all the modifications of both Creation and Destruction. (She is identical with my Prakriti or Nature). Divested of sex, She or He is the penances that people undergo. He is both the sacrifice that is performed and the sacrificer that performs the sacrifice. He is the ancient and the infinite Purusha. He is otherwise called Aniruddha and is the source of the Creation and the Destruction of the universe. When Brahma's night wore off, through the grace of that Being of immeasurable energy, a lotus made its appearance first, O thou of eyes like lotus petals. Within that lotus was born Brahma, springing from Aniruddha's grace. Towards the evening of Brahma's day, Aniruddha became filled with wrath, and as a consequence of this, there sprang from his forehead a son called Rudra vested with the power of destroying everything (when the hour for destruction comes). These two, viz., Brahma and Rudra, are the foremost of all the deities, having sprung respectively from the Propitiousness and the Wrath (of Aniruddha). Acting according to Aniruddha's direction, these two deities create and destroy. Although capable of granting boons unto all creatures, they are, however, in the matter of the concerns to which they attend (viz., Creation and Destruction), merely instruments in the hands of Aniruddha. (It is Aniruddha that does everything, making Brahma and Rudra the visible agents in respect of the universe). Rudra is otherwise called Kaparddin. He has matted locks on his head, and sometimes displays a head that is bald. He loves to dwell in the midst of crematoriums which constitute his home. He is an observer of the austerest vows. He is Yogin of mighty puissance and energy. He is the destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of Pandu, Rudra should be known to have always Narayana for his Soul. If that deity of deities, viz., Maheswara, be worshipped, then O Partha, is the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of all the worlds, of all the universe. Rudra, again, is my Soul. It is for this that I always adore him. If I do not adore the auspicious and boon-giving Isana nobody would then adore my own self. The ordinances I set are followed by all the worlds. Those ordinances should always be adored, and it is, therefore, that I adore them. He who knows Rudra knows myself, and he who knows myself knows Rudra. He who follows Rudra follows me, Rudra is Narayana. Both are one; and one is displayed in two different forms. Rudra and Narayana, forming one person, pervade all displayed things and cause them to act. No one else than Rudra is competent to grant me a boon, O son of Pandu. Having settled this in my mind, I adored in days of yore the ancient and puissant Rudra, for obtaining the boon of a son. In adoring Rudra thus I adored my own self. Vishnu never bows his head unto any deity except his own self. It is for this reason that I adore Rudra, (Rudra being, as I have already told thee, my own self). All the deities, including Brahma and Indra and the deities and the great Rishis, adore Narayana, that foremost of deities, otherwise called by the name of Hari. Vishnu is the foremost of all Beings past, present, or future, and as such should always be adored and worshipped with reverence. Do thou bow thy head unto Vishnu. Do thou bow thy head unto Him who gives protection to all. Do thou bow, O son of Kunti, unto that great boon-giving deity, that foremost of deities, who eats the offerings made unto him in sacrifices. I have heard that there are four kinds of worshippers, viz., those who are eager for a religious life, those who are enquirers, those who strive to comprehend what they learn and those who are wise. Among them all, they that are devoted to realising the self and do not adore any other deity, are the foremost. I am the end they seek, and though engaged in acts, they never seek the fruits thereof. The three remaining classes of my worshippers are those that are desirous of the fruits of their acts. They attain to regions of great felicity, but then they have to fall down therefrom upon the exhaustion of their merits. Those amongst my worshippers, therefore, that are fully awakened (and, as such, that know that all happiness is terminable except what is attainable by persons that become identified with me) obtain what is foremost (and invaluable).[1852] Those that are awakened and whose conduct displays such enlightenment, may be engaged in adoring Brahman or Mahadeva or the other deities that occur in heaven but they succeed at least in attaining to myself. I have thus told thee, O Partha, what the distinctions are between my worshippers. Thyself, O son of Kunti, and myself are known as Nara and Narayana. Both of us have assumed human bodies only for the purpose of lightening the burden of the Earth. I am fully cognisant of self-knowledge. I know who I am and whence I am, O Bharata. I know the religion of Nivritti, and all that contributes to the prosperity of creatures. Eternal as I am, I am the one sole Refuge of all men. The waters have been called by the name of Nara, for they sprang from Him called Nara. And since the waters in former times, were my refuge, I am, therefore, called by the name of Narayana. Assuming the form of the Sun I cover the universe with my rays. And because I am the home of all creatures, therefore, am I called by the name of Vasudeva. I am the end of all creatures and their sire, O Bharata. I pervade the entire firmament on high and the Earth, O Partha, and my splendour transcends every other splendour. I am He, O Bharata, whom all creatures wish to attain to at the time of death. And because I pervade all the universe, I have come to be called by the name of Vishnu. Desirous of attaining to success through restraint of their senses, people seek to attain to me who am heaven and Earth and the firmament between the two. For this am I called by the name of Damodara. The word Prisni includes food, the Vedas, water, and nectar. These four are always in my stomach. Hence am I called by the name of Prisnigarbha. The Rishis have said that once on a time when the Rishi Trita was thrown into a well by Ekata and Dwiti, the distressed Trita invoked me, saying,--'O Prisnigarbha, do thou rescue the fallen Trita!' That foremost of Rishis, viz., Trita, the spiritual son of Brahma, having called on me thus, was rescued from the pit. The rays that emanate from the Sun who gives heat to the world, from the blazing fire, and from the Moon, constitute my hair. Hence do foremost of learned Brahmanas call me by the name of Kesava. The high-souled Utathya having impregnated his wife disappeared from her side through an illusion of the gods. The younger brother Vrihaspati then appeared before that high-souled one's wife. Unto that foremost of Rishis that had repaired thither from desire of congress, the child in the womb of Utathya's wife, O son of Kunti, whose body had already been formed of the five primal elements, said,--'O giver of boons, I have already entered into this womb. It behoveth thee not to assail my mother.' Hearing these words of the unborn child, Vrihaspati, became filled with wrath and denounced a curse on him, saying,--'Since thou obstructest me in this way when I have come hither from desire of the pleasures of congress, therefore shalt thou, by my curse, be visited by blindness, without doubt!' Through this curse of that foremost of Rishis, the child of Utathya was born blind, and blind he remained for a long time. It was for this reason that the Rishi, in days of yore, came to be known by the name of Dirghatamas. He, however, acquired the four Vedas with their eternal limbs and subsidiary parts. After that he frequently invoked me by this secret name of mine. Indeed, according to the ordinance as laid down, he repeatedly called upon me by the name of Kesava. Through the merit he acquired by uttering this name repeatedly, he became cured of his blindness and then came to be called by the name of Gotama. This name of mine, therefore, O Arjuna is productive of boons unto them that utter it among all the deities and the high-souled Rishis. The deity of Fire (Appetite) and Shoma (food) combining together, become transfused into one and the same substance. It is for this reason that the entire universe of mobile and immobile creatures is said to be pervaded by those two deities.[1853] In the Puranas, Agni and Soma are spoken of as complementary to one another. The deities also are said to have Agni for their mouth. It is in consequence of these two beings endued with natures leading to the unification that they are said to be deserving of each other and upholders of the universe."'"

SECTION CCCXLIII

"'Arjuna said, "How did Agni and Shoma, in days of yore, attain to uniformity in respect of their original nature? This doubt has arisen in my mind. Do thou dispel it, O slayer of Madhu!"

"'The highly and holy one said, "I shall recite to thee, O son of Pandu, an ancient story of incidents originating from my own energy. Do thou listen to it with rapt attention! When four thousand Yugas according to the measure of the celestials elapse, the dissolution of the universe comes. The Manifest disappears into the Unmanifest. All creatures, mobile and immobile, meet with destruction. Light, Earth, Wind, all disappear. Darkness spreads over the universe which becomes one infinite expanse of water. When that infinite waste of water only exists like Brahma without second, it is neither day nor night. Neither aught nor naught exists; neither manifest nor unmanifest. Then only undifferentiated Brahman existed. When such is the condition of the universe, the foremost of Beings, viz., springs from Tamas, the eternal and immutable Hari that is the combination of the attributes (of omnipotence and the rest), belonging to Narayana, that is indestructible and immortal, that is without senses, that is inconceivable and unborn, that is Truth's self fraught with compassion, that is endued with the form of existence which the rays of the gem called Chintamani have, that causes diverse kinds of inclinations to flow in diverse directions, that is divested of the principles of hostility and deterioration and mortality and decay, that is formless and all-pervading, and that is endued with the principle of universal Creation and of Eternity without beginning, middle, or end. There is authority for this assertion. The Sruti declares,--'Day was not. Night was not. Aught was not. Naught was not. In the beginning there was only Tamas[1854] in the form of the universe, and she is the night of Narayana of universal form.' Even this is the meaning of the word Tamas. From that Purusha (called Hari), thus born of Tamas and having Brahman for his parent, started into existence the Being called Brahman. Brahman, desiring to create creatures, caused Agni and Shoma to spring from his own eyes. Afterwards when creatures came to be created, the created persons came out in their due order as Brahmanas and Kshatriyas. He who started into life as Shoma was none else than Brahma; and they that were born as Brahmanas were all Shoma in reality. He who started into being as Kshatriyas were none else than Agni. The Brahmanas became endued with greater energy than the Kshatriyas. If you ask the reason why, the answer is that this superiority of the Brahmanas to the Kshatriyas is an attribute that is manifest to the whole world. It occurred as follows. The Brahmanas represent the eldest creation as regards men. None were created before, that was superior to the Brahmanas. He who offers food into the mouth of a Brahmana is regarded as pouring libations into a blazing fire (for gratifying the deities). I say that having ordained things in comprising this way, the creation of creatures was accomplished by Brahma. Having established all created Beings in their respective positions, he upholds the three worlds. There occurs a declaration to the same effect in the Mantras of the Srutis. Thou, O Agni, art the Hotri in sacrifices, and the benefactor of the universe. Thou art the benefactor of the deities, of men, and of all the worlds. There is (other) authority also for this. Thou art, O Agni, the Hotri of the universe and of sacrifices. Thou art the source through which the deities and men do good to the universe. Agni is truly the Hotri and the performer of sacrifices. Agni is again the Brahma of the sacrifice. No libations can be poured into sacrificial fire without uttering mantras; there can be no penances without a person to perform them; the worship of the deities and men and the Rishis is accomplished by the libations poured with mantras. Hence, O Agni, thou hast been regarded as the Hotri in sacrifices.[1855] Thou art, again, all the other mantras that have been declared in respect of the Homa rites of men. For the Brahmanas the duty is ordained of officiating for others in the sacrifices they perform. The two other orders, viz., Kshatriyas and Vaisyas, that are included within the regenerate or twice-born class, have not the same duty prescribed for them. Hence, Brahmanas are like Agni, who uphold sacrifices. The sacrifices (which the Brahmanas perform) strengthen the deities. Strengthened in this way, the deities fructify the Earth (and thereby support all living creatures). But the result that may be achieved by the foremost of sacrifices may as well be accomplished through the mouth of the Brahmanas. That learned person who offers food into the mouth of a Brahmana is said to pour libations into the sacred fire for gratifying the deities. In this way the Brahmanas have come to be regarded as Agni. They that are possessed of learning adore Agni. Agni, is again, Vishnu. Entering all creatures, he upholds their life-breaths. In this connection there is a verse sung by Sanatkumara. Brahman, in creating the universe, first created the Brahmanas. The Brahmanas become immortal by studying the Vedas, and repair to heaven through the aid of such study. The intelligence, speech, acts and observances, faith, and the penances of the Brahmanas uphold both the Earth and the heaven like slings of strings upholding bovine nectar.[1856] There is no duty higher than Truth. There is no superior more worthy of reverence than the mother. There is none more efficient than the Brahmana for conferring felicity both here and hereafter. The inhabitants of those realms where Brahmanas have no certain means of support (from lands or other kinds of property assigned to them) become very miserable. There the oxen do not carry the people or draw the plough, nor do vehicles of any kind bear them. There milk kept in jars is never churned for yielding butter. On the other hand, the residents become divested of prosperity of every kind, and betake themselves to the ways of robbers (instead of being able to enjoy the blessings of peace).[1857] In the Vedas, the Puranas, the histories, and other authoritative writings, it is said that Brahmanas, who are the souls of all creatures, who are the creators of all things, and who are identifiable with all existent objects, sprang from the mouth of Narayana. Indeed, it is said that the Brahmanas first came at the time when the great boon-giving god had restrained his speech as a penance and the other orders have originated from the Brahmanas. The Brahmanas are distinguished above the deities and Asuras, since they were created by myself in my indescribable form as Brahma. As I have created the deities and the Asuras and the great Rishis so I have placed the Brahmanas in their respective situations and have to punish them occasionally. In consequence of his licentious assault on Ahalya, Indra was cursed by Gautama, her husband, through which Indra got a green beard on his face. Through that curse of Kausika Indra lost, also, his own testicles, which loss was afterwards (through the kindness of the other deities) made up by the substitution of the testicles of a ram. When in the sacrifice of king Sarjiati, the great Rishi Chyavana became desirous of making the twin Aswins sharers of the sacrificial offerings, Indra objected. Upon Chyavana insisting, Indra sought to hurl his thunderbolt at him. The Rishi paralysed Indra's arms. Incensed at the destruction of his sacrifice by Rudra, Daksha once more set himself to the practice of severe austerities and attaining to high puissance caused something like a third eye to appear on the forehead of Rudra for the destruction of Tripurasura.[1858] When Rudra addressed himself for the destruction of the triple city belonging to the Asuras, the preceptor of the Asuras, viz., Usanas, provoked beyond endurance, tore a matted lock from his own head and hurled it at Rudra. From that matted lock of Usanas sprang many serpents. Those serpents began to bite Rudra, at which his throat became blue. During a bygone period, viz., that connected with the Self-born Manu,[1859] it is said that Narayana had seized Rudra by the throat and hence did Rudra's throat become blue. On the occasion of churning the Ocean for raising the amrita, Vrihaspati of Angira's race sat on the shores of the Ocean for performing the rite of Puruscharana. When he took up a little water for the purpose of the initial achamana, the water seemed to him to be very muddy. At this Vrihaspati became angry and cursed the Ocean, saying,--'Since thou continuest to be so dirty regardless of the fact of my having come to thee for touching thee, since thou hast not become clear and transparent, therefore from this day thou shalt be tainted with fishes and sharks and tortoises and other aquatic animals.' From that time, the waters of the ocean have become infested with diverse kinds of sea-animals and monsters. Viswarupa, the son of Tashtri, formerly became the priest of the deities. He was, on his mother's side, related to the Asuras, for his mother was the daughter of an Asura. While publicly offering unto the deities their shares of sacrificial offerings, he privately offered shares thereof unto the Asuras. The Asuras, with their chief Hiranyakasipu at their head, then repaired to their sister, the mother of Viswarupa, and solicited a boon from her, saying,--'The son Viswarupa by Tashtri, otherwise called Trisiras, is now the priest of the deities. While he gives unto the deities their shares of sacrificial offerings publicly, he gives us our shares of the same privately. In consequence of this, the deities are being aggrandised, and we are being weakened. It behoveth thee, therefore, to prevail upon him that he may take up our cause.' Thus addressed by them, the mother of Viswarupa repaired to her son who was then staying in the Nandana woods (of Indra) and said unto him,--'How is it, O son, that thou art engaged in aggrandising the cause of thy foes and weakening that of thy maternal uncles? It behoveth thee not to act in this way.'--Viswarupa, thus solicited by his mother, thought that he should not disobey her words, and as the consequence of that reflection he went over to the side of Hiranyakasipu, after having paid proper respects to his mother. King Hiranyakasipu, upon the arrival of Trisiras, dismissed his old Hotri, viz., Vasishtha, the son of Brahma, and appointed Trisiras to that office. Incensed at this, Vasishtha cursed Hiranyakasipu, saying,--'Since thou dismissest me and appointest another person as thy Hotri, this sacrifice of thine shall not be completed, and some Being the like of whom has not existed before will slay thee!'--In consequence of this curse, Hiranyakasipu was slain by Vishnu in the form of a man-lion. Viswarupa, having adopted the side of his maternal relations, employed himself in severe austerities for aggrandising them. Impelled by the desire of causing him to swerve from his vows, Indra despatched to him many beautiful Apsaras. Beholding those celestial nymphs of transcendent beauty, the heart of Viswarupa became agitated. Within a very short time he became exceedingly attached to them. Understanding that he had become attached to them, the celestial nymphs said unto him one day,--'We shall not tarry here any longer. In fact, we shall return to that place whence we came.' Unto them that said so, the son of Tashtri replied,--'Where will you go? Stay with me. I shall do you good.' Hearing him say so, the Apsaras rejoined,--'We are celestial nymphs called Apsaras. We chose in days of old the illustrious and boon-giving Indra of great puissance.' Viswarupa then said unto them, 'This very day I shall so ordain that all the deities with Indra at their head shall cease to be.' Saying this, Trisiras began to recite mentally certain sacred Mantras of great efficacy. By virtue of those Mantras he began to increase in energy. With one of his mouths he began to drink all the Soma that Brahmanas engaged in Sacrifices poured on their sacred fires with due rites. With a second mouth he began to eat all food (that was offered in sacrifices). With his third mouth he began to drink up the energy of all the deities with Indra at their head. Beholding him swelling with energy in every part of his body that was strengthened by the Soma he was drinking, all the deities, then, with Indra in their company, proceeded to the Grandsire Brahma. Arrived at his presence, they addressed him and said,--'All the Soma that is duly offered in the sacrifices performed everywhere is being drunk by Viswarupa. We no longer obtain our shares. The Asuras are being aggrandised, while we are being weakened. It behoveth thee, therefore, to ordain what is for our good.'--After the deities ceased, the Grandsire replied,--'The great Rishi Dadhichi of Bhrigu's race is now engaged in performing severe austerities. Go, ye deities, unto him and solicit a boon from him. Do ye so arrange that he may cast off his body. With his bones let a new weapon be created called the Thunderbolt.' Thus instructed by the Grandsire, the deities proceeded to that place where the holy Rishi Dadhichi was engaged in his austerities. The deities with Indra at their head addressed the sage, saying,--'O holy one, your austerities, we hope, are being well performed and uninterrupted.'--Unto them the sage Dadhichi said,--'Welcome to all of you. Tell me what I should do for you. I shall certainly do what you will say.' They then told him,--'It behoveth thee to cast off thy body for benefiting all the worlds.' Thus solicited, the sage Dadhichi, who was a great Yogin and who regarded happiness and misery in the same light, without being at all cheerless, concentrated his Soul by his Yoga power and cast off his body. When his Soul left its temporary tenement of clay, Dhatri, taking his bones, created an irresistible weapon called the Thunder-bolt. With the Thunder-bolt thus made with the bones of a Brahmana, which was impenetrable by other weapons and irresistible and pervaded by the energy of Vishnu, Indra struck Viswarupa the son of Tashtri. Having slain the son of Tashtri thus, Indra severed his head from the body. From the lifeless body, however, of Viswarupa, when it was pressed, the energy that was still residing in it gave birth to a mighty Asura of the name of Vritra. Vritra became the foe of Indra, but Indra slew him also with the Thunder-bolt. In consequence of the sin of Brahmanicide, being thus doubled Indra became overcome with a great fear and as the consequence thereof he had to abandon the sovereignty of heaven. He entered a cool lotus stalk that grew in the Manas lake. In consequence of the Yoga attribute of Anima, he became very minute and entered the fibres of that lotus stalk.[1860] When the lord of the three worlds, the husband of Sachi, had thus disappeared from sight through fear of the sin of Brahmanicide, the universe became lordless. The attributes of Rajas and Tamas assailed the deities. The Mantras uttered by the great Rishis lost all efficacy. Rakshasas appeared everywhere. The Vedas were about to disappear. The inhabitants of all the worlds, being destitute of a king, lost their strength and began to fall an easy prey to Rakshasas and other evil Beings. Then the deities and the Rishis, uniting together, made Nahusha, the son of Ayusha, the king of the three worlds and duly crowned him as such. Nahusha had on his forehead full five-hundred luminaries of blazing effulgence, which had the virtue of despoiling every creature of energy. Thus equipt Nahusha continued to rule heaven. The three worlds were restored to their normal condition. The inhabitants of the universe once more became happy and cheerful. Nahusha then said,--'Everything that Indra used to enjoy is before me. Only, his spouse Sachi is not by.' Having said this, Nahusha proceeded to where Sachi was and, addressing her, said,--'O blessed lady, I have become the lord of the deities. Do thou accept me.' Unto him Sachi replied, saying--'Thou art, by nature, wedded to righteousness of behaviour. Thou belongest, again, to the race of Shoma. It behoveth thee not to assail another person's wife.'--Nahusha, thus addressed by her, said,--'The position of Indra is now being occupied by me. I deserve to enjoy the dominions and all the precious possessions of Indra. In desiring to enjoy thee there can be no sin. Thou wert Indra's and therefore, should be mine.' Sachi then said unto him,--'I am observing a vow that has not yet been completed. After performing the final ablutions I shall come to thee within a few days.' Extracting this promise from Indra's spouse, Nahusha left her presence. Meanwhile Sachi, afflicted with pain and grief, anxious to find her lord and assailed by her fear of Nahusha proceeded to Vrihaspati (the chief priest of the celestials). At the first sight Vrihaspati understood her to be struck with anxiety. He immediately had recourse to Yoga-meditation and learnt that she was intent upon doing what was necessary for restoring her husband to his true position. Vrihaspati then addressed her, saying,--'Equipt with penances and the merit that will be thine in consequence of this vow that thou art observing, do thou invoke the boon-giving goddess Upasruti. Invoked by thee, she will appear and show thee where thy husband is dwelling.'--While in the observance of that very austere vow, she invoked with the aid of proper Mantras the boon-giving goddess Upasruti. Invoked by Sachi, the goddess presented herself before her and said,--'I am here at thy bidding. Invoked by thee I have come. What cherished wish of thine shall I accomplish?' Bowing unto her with a bend of the head, Sachi said,--'O blessed lady, it behoveth thee to show me where my husband is. Thou art Truth. Thou art Rita.' Thus addressed, the goddess Upasruti took her to the lake Manasa. Arrived there, she pointed out to Sachi her lord Indra residing within the fibres of a lotus stalk. Beholding his spouse pale and emaciated, Indra became exceedingly anxious. And the lord of heaven said unto himself, 'Alas, great is the sorrow that has overtaken me. I have fallen off from the position that is mine. This my spouse, afflicted with grief on my account, finds out my lost self and comes to me here.' Having reflected in this strain, Indra addressed his dear spouse and said,--'In what condition art thou now?' She answered him,--'Nahusha invites me to make me his wife. I have obtained a respite from him, having fixed the time when I am to go to him.' Unto her Indra then said, 'Go and say unto Nahusha that he should come to thee on a vehicle never used before, viz., one unto which some Rishis should be harnessed, and arriving at thine in that state he should wed thee. Indra has many kinds of vehicles that are all beautiful and charming. All these have borne thee. Nahusha, however, should come on such a vehicle that Indra himself had not possessed.' Thus counselled by her lord, Sachi left that spot with a joyous heart. Indra also once more entered the fibres of that lotus-stalk. Beholding the Queen of Indra come back to heaven, Nahusha addressed her saying, 'The time thou hadst fixed is over.' Unto him Sachi said what Indra had directed her to say. Harnessing a number of great Rishis unto the vehicle he rode, Nahusha set out from his place for coming to where Sachi was living. The foremost of Rishis, viz., Agastya, born within a jar, of the vital seed of Maitravaruna, beheld those foremost of Rishis insulted by Nahusha in that way. Him Nahusha struck with his foot. Unto him, Agastya said,--'Wretch, as thou hast betaken thyself to a highly improper act, do thou fall down on the Earth. Be transformed into a snake and do thou continue to live in that form as long as the Earth and her hills continue.' As soon as these words were uttered by the great Rishi, Nahusha fell down from that vehicle. The three worlds once more became master-less. The deities and the Rishis then united together and proceeded to where Vishnu was and appealed to him for bringing about the restoration of Indra. Approaching him, they said,--'O holy one, it behoveth thee to rescue Indra who is overwhelmed by the sin of Brahmanicide.' The boon-giving Vishnu replied unto them, saying,--'Let Sakra perform a Horse-sacrifice in honour of Vishnu. He will then be restored to his former position.' The deities and the Rishis began to search for Indra, but when they could not find him, they went to Sachi and said unto her,--'O blessed lady, go unto Indra and bring him here.' Requested by them, Sachi once more proceeded to the lake Manasa. Indra, rising from the lake, came to Vrihaspati. The celestial priest Vrihaspati then made arrangements for a great Horse-sacrifice, substituting a black antelope for a good steed every way fit to be offered up in sacrifice. Causing Indra, the lord of the Maruts, to ride upon that very steed (which was saved from slaughter) Vrihaspati led him to his own place. The lord of heaven was then adored with hymns by all the deities and the Rishis. He continued to rule in heaven, cleansed of the sin of Brahmanicide which was divided into four portions and ordained to reside in woman, fire, trees, and kine. It was thus that Indra, strengthened by the energy of a Brahmana, succeeded in slaying his foe (and when, as the result of that act of his, he had been overpowered by sin, it was the energy of another Brahmana that rescued him). It was thus that Indra once more regained his position.

"'"In days of yore, while the great Rishi Bharadwaja was saying his prayers by the side of the celestial Ganga, one of the three feet of Vishnu, when he assumed his three-footed form, reached that spot.[1861] Beholding that strange sight, Bharadwaja assailed Vishnu with a handful of water, upon which Vishnu's bosom received a mark (called Sreevatsa)[1862]. Cursed by that foremost of Rishis, viz., Bhrigu, Agni was obliged to become a devourer of all things. Once on a time, Aditi, the mother of the deities, cooked some food for her sons. She thought that, eating that food and strengthened by it, the deities would succeed in slaying the Asuras. After the food had been cooked, Vudha (the presiding deity of the luminary known by that name), having completed the observance of an austere vow, presented himself before Aditi and said unto her,--'Give me alms.' Aditi, though thus solicited for food gave him none, thinking that no one should eat of the food she had cooked, before her sons, the deities, had first taken it. Incensed at the conduct of Aditi who thus refused to give him alms, Vudha, who was Brahma's self through the austere vow he had completed, cursed her, saying that as Aditi had refused him alms she would have a pain in her womb when Vivaswat, in his second birth in the womb of Aditi, would be born in the form of an egg. Aditi reminded Vivaswat at that time of the curse of Vudha, and it is for that reason that Vivaswat, the deity who is adorned in Sraddhas, coming out of the womb of Aditi, came to be called by the name of Martanda. The Prajapati Daksha became the father of sixty daughters. Amongst them, three and ten were bestowed by him upon Kasyapa; ten upon Dharma; ten upon Manu; and seven and twenty upon Shoma. Although all the seven and twenty that were called Nakshatras and bestowed upon Shoma were equal in respect of beauty and accomplishments, yet Shoma became more attached to one, viz., Rohini, than the rest. The rest of his spouses, filled with jealousy, leaving him, repaired to their sire and informed him of this conduct of their husband, saying,--'O holy one, although all of us are equal in point of beauty, yet our husband Shoma is exclusively attached to our sister Rohini.'--Incensed at this representation of his daughters, the celestial Rishi Daksha cursed Shoma, saying, that thenceforth the disease phthisis should assail his son-in-law and dwell in him. Through this curse of Daksha, phthisis assailed the puissant Shoma and entered into his body. Assailed by phthisis in this way, Shoma came to Daksha. The latter addressed him, saying,--'I have cursed thee because of thy unequal behaviour towards thy wives.' The Rishi then said unto Shoma,--'Thou art being reduced by the disease phthisis that has assailed thee. There is a sacred water called Hiranyasarah in the Western ocean. Repairing to that sacred water, do thou bathe there.'--Counselled by the Rishi, Shoma proceeded thither. Arrived at Hiranyasarah, Soma bathed in that sacred water. Performing his oblations he cleansed himself from his sin. And because that sacred water was illumined (abhasita) by Shoma, therefore was it from that day called by the name of Prabhasa. In consequence, however, of the curse denounced upon him in days of old by Daksha, Shoma, to this day, begins to wane from the night of the full moon till his total disappearance on the night of the new moon whence he once more begins to wax till the night of full moon. The brightness also of the lunar disc from that time received a stain, for the body of Shoma, since then, has come to present certain dark spots. In fact, the splendid disc of the moon has, from that day, come to exhibit the mark of a hare. Once on a time, a Rishi of the name of Sthulasiras was engaged in practising very severe austerities on the northern breasts of the mountains of Meru. While engaged in those austerities, a pure breeze, charged with all kinds of delicious perfumes, began to blow there and fan his body. Scorched as his body was by the very severe austerities he was undergoing, and living as he did upon air alone to the exclusion of every kind of food, he became highly gratified in consequence of that delicious breeze which blew around him. While he was thus gratified with the delicious breeze that fanned him, the trees around him (moved by jealousy) put forth their flowers for making a display and extorting his praise. Displeased at this conduct of the trees because it was dictated by jealousy, the Rishi cursed them, saying,--'Henceforth, ye shall not be able to put forth your flowers at all times.'--In days of yore, for doing good to the world, Narayana took birth as the great Rishi Vadavamukha. While engaged in practising severe austerities on the breast of Meru, he summoned the Ocean to his presence. The Ocean, however, disobeyed his summons. Incensed at this, the Rishi, with the heat of his body, caused the waters of the Ocean to become as saltish in taste as the human sweat. The Rishi further said.--'Thy waters shall henceforth cease to be drinkable. Only when the Equine-head, roving within thee, will drink thy waters, they will be as sweet as honey.' It is for this curse that the waters of the Ocean to this day are saltish to the taste and are drunk by no one else than the Equine-head.[1863] The daughter, named Uma, of the Himavat mountains, was desired by Rudra in marriage. After Himavat had promised the hand of Uma to Mahadeva, the great Rishi Bhrigu, approaching Himavat, addressed him, saying,--'Give this daughter of thine unto me in marriage.' Himavat replied unto him, saying,--'Rudra is the bridegroom already selected by me for my daughter.'--Angry at this reply, Bhrigu said,--'Since thou refusest my suit for the hand of thy daughter and insultest me thus, thou shalt no longer abound with jewels and gems.' To this day, in consequence of the Rishi's words, the mountains of Himavat have not any jewels and gems. Even such is the glory of the Brahmanas. It is through the favour of the Brahmanas that the Kshatriyas are able to possess the eternal and undeteriorating Earth as their wife and enjoy her. The power of the Brahmanas, again, is made up of Agni and Shoma. The universe is upheld by that power and, therefore, is upheld by Agni and Shoma united together. It is said that Surya and Chandramas are the eyes of Narayana. The rays of Surya constitute my eyes. Each of them, viz., the Sun and the Moon, invigorate and warm the universe respectively. And because of the Sun and the Moon thus warming and invigorating the universe, they have come to be regarded as the Harsha (joy) of the universe. It is in consequence of these acts of Agni and Shoma that uphold the universe that I have come to be called by the name of Hrishikesa, O son of Pandu. Indeed, I am the boon-giving Isana, the Creator of the universe.[1864] Through virtue of the Mantras with which libations of clarified butter are poured on the sacred fire, I take and appropriate the (principal) share of the offerings made in sacrifices. My complexion also is of that foremost of gems called Harit. It is for these reasons that I am called by the name of Hari. I am the highest abode of all creatures and am regarded by persons conversant with the scriptures to be identical with Truth or Nectar. I am, for this reason, called by learned Brahmanas by the name of Ritadhama (abode of Truth or Nectar). When in days of yore the Earth became submerged in the waters and lost to the view, I found her out and raised her from the depths of the Ocean. For this reason the deities adore me by the name of Govinda. Sipivishta is another name of mine. The word Sipi indicates a person that has no hair on his body. He who pervades all things in the form of Sipi is known by the name of Sipivishta. The Rishi Yaksha, with tranquil soul, in many a sacrifice invoked me by the name Sipivishta. It is for this reason that I came to bear this secret name. Yaksha of great intelligence, having adored me by the name Sipivishta, succeeded in restoring the Niruktas which had disappeared from the surface of the Earth and sunk into nether regions. I was never born. I never take birth. Nor shall I ever be born. I am the Kshetrajna of all creatures. Hence am I called by the name of Aja (unborn).[1865] I have never uttered anything base or anything that is obscene. The divine Saraswati who is Truth's self, who is the daughter of Brahma and is otherwise called by the name of Rita, represents my speech and always dwells in my tongue. The existent and the non-existent have been merged by me in my Soul. The Rishis dwelling in Pushkara, which is regarded as the abode of Brahman, called me by the name of Truth. I have never swerved from the attribute of Sattwa, and know that the attribute of Sattwa has flowed from me. In this birth also of mine, O Dhananjaya, my ancient attribute of Sattwa has not left me, so that in even this life, establishing myself on Sattwa, I set myself to acts without ever wishing for their fruits. Cleansed of all sins as I am through the attribute of Sattwa, which is my nature, I can be beheld by the aid of that knowledge only which arises from adoption of the attribute of Sattwa. I am reckoned also among those that are wedded to that attribute. For these reasons am I known by the name of Sattwata.[1866] I till the Earth, assuming the form of a large plough-share of black iron. And because my complexion is black, therefore am I called by the name of Krishna. I have united the Earth with Water, Space with Mind, and Wind with Light. Therefore am I called Vaikuntha.[1867] The cessation of separate conscious existence by identification with Supreme Brahman is the highest attribute or condition for a living agent to attain. And since I have never swerved from that attribute or condition, I am, therefore, called by the name of Achyuta.[1868] The Earth and the Firmament are known to extend in all directions. And because I uphold them both, therefore am I called by the name of Adhokshaja. Persons conversant with the Vedas and employed in interpreting the words used in those scriptures adore me in sacrifices by calling upon me by the same name. In days of yore, the great Rishis, while engaged in practising severe austerities, said,--'No one else in the universe than the puissant Narayana, is capable of being called by the name of Adhokshaja.' Clarified butter which sustains the lives of all creatures in the universe constitutes my effulgence. It is for this reason that Brahmanas conversant with the Vedas and possessed of concentrated souls call me by the name of Ghritarchis.[1869] There are three well-known constituent elements of the body. They have their origin in action, and are called Bile, Phlegm, and Wind. The body is called a union of these three. All living creatures are upheld by these three, and when these three become weakened, living creatures also become weakened. It is for this reason that all persons conversant with the scriptures bearing on the science of Life call me by the name of Tridhatu.[1870] The holy Dharma is known among all creatures by the name of Vrisha, O Bharata. Hence it is that I am called the excellent Vrisha in the Vedic lexicon called Nighantuka. The word 'Kapi' signifies the foremost of boars, and Dharma is otherwise known by the name of Vrisha. It is for this reason that that lord of all creatures, viz., Kasyapa, the common sire of the deities and the Asuras, called me by the name Vrishakapi. The deities and the Asuras have never been able to ascertain my beginning, my middle, or my end. It is for this reason that I am sung as Anadi, Amadhya and Ananta. I am the Supreme Lord endued with puissance, and I am the eternal witness of the universe (beholding as I do its successive creations and destructions). I always hear words that are pure and holy, O Dhananjaya, and never hold anything that is sinful. Hence am I called by the name of Suchisravas. Assuming, in days of old, the form of a boar with a single tusk, O enhancer of the joys of others, I raised the submerged Earth from the bottom of the ocean. From this reason am I called by the name of Ekasringa. While I assumed the form of mighty boar for this purpose, I had three humps on my back. Indeed, in consequence of this peculiarity of my form at that time that I have come to be called by the name of Trikakud (three-humped). Those who are conversant with the science propounded by Kapila call the Supreme Soul by the name of Virincha. That Virincha is otherwise called the great Prajapati (or Brahman). Verily I am identical with Him, called Virincha, in consequence of my imparting animation to all living creatures, for I am the Creator of the universe. The preceptors of Sankhya philosophy, possessed of definite conclusions (regarding all topics), call me the eternal Kapila staying in the midst of the solar disc with but Knowledge for my companion.[1871] On Earth I am known to be identical with Him who has been sung in the Vedic verses as the effulgent Hiranyagarbha and who is always worshipped by Yogins. I am regarded as the embodied form of the Rich Veda consisting of one and twenty thousand verses. Persons conversant with the Vedas also call me the embodiment of the Samans of a thousand branches. Even thus do learned Brahmans that are my devoted worshippers and that are very rare sing me in the Aranyakas.[1872] In the Adhyaryus I am sung as the Yajur-Veda of six and fifty and eight and seven and thirty branches.[1873] Learned Brahmans conversant with the Atharvans regard me as identical with the Atharvans consisting of five Kalpas and all the Krityas.[1874] All the sub-divisions that exist of the different Vedas in respect of branches and all the verses that compose those branches, and all the vowels that occur in those verses, and all the rules in respect of pronunciation, know, O Dhananjaya, are my work. O Partha, he that rises (at the beginning of Creation from the Ocean of Milk at the earnest invocation of Brahmana and all the deities) and who gives diverse boons unto the diverse deities, is none else than myself. I am He who is the repository of the science of syllables and pronunciation that is treated of in the supplementary portions of the Vedas. Following the path pointed out by Vamadeva, the high-souled Rishi Panchala, through my grace, obtained from that eternal Being the rules in respect of the division of syllables and words (for reading the Vedas). Indeed, Galava, born in the Vabhravya race, having attained to high ascetic success and obtained a boon from Narayana, compiled the rules in respect of the division of syllables and words (for reading the Vedas). Indeed, Galava, born in the Vabhravya race, having attained to the high ascetic success and obtained a boon from Narayana, compiled the rules in respect of the division of syllables and words, and those about emphasis and accent in utterance, and shone as the first scholar who became conversant with those two subjects. Kundrika and king Brahmadatta of great energy,[1875] repeatedly thinking of the sorrow that attends birth and death, attained to that prosperity which is acquired by persons devoted to Yoga, in course of seven births, in consequence of my favour. In days of yore, O Partha, I was, for some reason, born as the son of Dharma, O chief of Kuru's race, and in consequence of such birth of mine I was celebrated under the name of Dharmaja. I took birth in two forms, viz., as Nara and Narayana. Riding on the vehicle that helps towards the performance of scriptural and other duties, I practised, in those two forms, undying austerities on the breast of Gandhamadana.[1876] At that time the great sacrifice of Daksha took place. Daksha, however, in that sacrifice of his, refused to give a share unto Rudra, O Bharata, of the sacrificial offerings. Urged by the sage Dadhichi, Rudra destroyed that sacrifice. He hurled a dart whose flames blazed up every moment. That dart, having consumed all the preparations of Daksha's sacrifice, came with great force towards us (Nara and Narayana) at the retreat of Vadari. With great violence that dart then fell upon the chest of Narayana. Assailed by the energy of that dart, the hair on the head of Narayana became green. In fact, in consequence of this change in the hue of my hair I came to be called by the name of Munjakesa.[1877] Driven off by an exclamation of Hun which Narayana uttered, the dart, its energy being lost, returned to Sankara's hands. At this, Rudra became highly angry and as the result thereof he rushed towards the Rishis Nara and Narayana, endued with the puissance of severe austerities. Narayana then seized the rushing Rudra with his hand by the throat. Seized by Narayana, the lord of the universe, Rudra's throat changed colour and became dark. From that time Rudra came to be called by the name of Sitikantha. Meanwhile Nara, for the purpose of destroying Rudra, took up a blade of grass, and inspired it with Mantras. The blade of grass, thus inspired, was converted into a mighty battle-axe. Nara suddenly hurled that battle-axe at Rudra but it broke into pieces. In consequence of that weapon thus breaking into pieces, I came to be called by the name of Khandaparasu."[1878]

"'Arjuna said, "In that battle capable of bringing about the destruction of the three worlds, who obtained the victory, O Janarddana, do thou tell me this!"

"'The blessed and holy one said, "When Rudra and Narayana became thus engaged in battle, all the universe became suddenly filled with anxiety. The deity of fire ceased to accept libations of even the purest clarified butter duly poured in sacrifices with the aid of Vedic Mantras. The Vedas no longer shone by inward light in the minds of the Rishis of cleansed souls. The attributes of Rajas and Tamas possessed the deities. The Earth trembled. The vault of the firmament seemed to divide in twain. All the luminaries became deprived of their splendour. The Creator, Brahman, himself fell from his seat. The Ocean itself became dry. The mountains of Himavat became riven. When such dire omens appeared everywhere, O son of Pandu, Brahma surrounded by all the deities and the high-souled Rishis, soon arrived at that spot where the battle was raging. The four-faced Brahma, capable of being understood with the aid of only the Niruktas, joined his hands and addressing Rudra, said,--'Let good happen to the three worlds. Throw down thy weapons, O lord of the universe, from desire of benefiting the universe. That which is unmanifest, indestructible, immutable, supreme, the origin of the universe, uniform, and the supreme actor, that which transcends all pairs of opposites, and is inactive, has, choosing to be manifested, been pleased to assume this one blessed form, (for though double, the two but represent the same form). This Nara and Narayana (the displayed forms of Supreme Brahman) have taken birth in the race of Dharma. The foremost of all deities, these two are observers of the highest vows and endued with the severest penances. Through some reason best known to Him, I myself have sprung from the attribute of His Grace. Eternal as thou art, for thou hast ever existed since all the past creations, thou too hast sprung from His Wrath. With myself then, these deities, and all the great Rishis, do thou adore this displayed form of Brahma, and let peace be unto all the worlds without any delay.'--Thus addressed by Brahma, Rudra forthwith cast off the fire of his wrath, and set himself to gratify the illustrious and puissant God Narayana.[1879] Indeed, he soon placed himself at the disposal of the adorable boon-giving and puissant God Narayana. That boon-giving God Narayana, who hath his wrath and the senses under control, soon became gratified and reconciled with Rudra. Well-adored by the Rishis, by Brahma, and by all the deities, that great God, the Lord of the universe, otherwise called by the name of Hari, then addressed the illustrious Isana and said these words:--'He that knows thee, knows me. He that follows thee, follows me. There is no difference between thee and me. Do thou never think otherwise. The mark made by thy lance on my chest will from this day assume the form of a beautiful whirl, and the mark of my hand on thy throat will also assume a beautiful shape in consequence of which thou shalt, from this day, be called by the name of Sreekantha.'"

"'The blessed and holy one[1880] continued. "Having mutually caused such marks on each other's person, the two Rishis Nara and Narayana thus made friends with Rudra, and dismissing the deities, once more set themselves to the practice of penances with a tranquil soul. I have thus told thee, O son of Pritha, how in that battle which took place in days of yore between Rudra and Narayana, the latter got the victory. I have also told thee the many secret names by which Narayana is called and what the significations are, O Bharata, of one of those names, which, as I have told thee, the Rishis have bestowed upon the great God. In this way, O son of Kunti, assuming diverse forms do I rove at will through the Earth, the region of Brahma himself, and that other high and eternal region of felicity called Goloka. Protected by me in the great battle, thou hast won a great victory. That Being whom, at the time of all thy battles, thou beheldest stalking in thy van, know, O son of Kunti, is no other than Rudra, that god of gods, otherwise called by the name of Kaparddin. He is otherwise known by the name of Kala,[1881] and should be known as one that has sprung from my wrath. Those foes whom thou hast slain were all, in the first instance, slain by him.[1882] Do thou bend thy head unto that god of gods, that lord of Uma, endued with immeasurable puissance. With concentrated soul, do thou bend thy head unto that illustrious Lord of the universe, that indestructible deity, otherwise called by the name of Hari. He is none else than that deity who, as I have repeatedly told thee, has sprung from my wrath. Thou hast, before this, heard, O Dhananjaya, of the puissance and energy that reside in him!"'"

SECTION CCCXLIV

Saunaka said, "O Sauti, excellent is this narrative which thou hast recited. Verily, these ascetics, having heard it have all been filled with wonder. It is said, O Sauti, that a discourse that has Narayana for its topic, is more fruitful of merit than sojourns unto all the sacred retreats and ablutions performed in all the sacred waters on the Earth. Having listened to this discourse of thine that has Narayana for its topic, that is sacred and capable of cleansing one of every sin, all of us have certainly become holy. Adored of all the worlds, that illustrious and foremost of deities is incapable of being beheld by the deities with Brahma numbering among them and all the Rishis. That Narada was able to obtain a sight of the God Narayana, otherwise called Hari, was due, O son of Suta, to the special grace of that divine and puissant Lord. When, however, the celestial Rishi Narada had succeeded in obtaining a sight of the Supreme Lord of the universe, residing in the form of Aniruddha, why did he again proceed so quickly (to the retreat of Vadari on the breast of Himavat) for beholding those two foremost of godly of Rishis viz., Nara and Narayana? Do you, O Sauti, tell us the reason of such conduct on the part of Narada."

Sauti said, "During the continuance of his snake-sacrifice, Janamejaya, the royal son of Parikshit, availing himself of an interval in the sacrificial rites, and when all the learned Brahmanas were resting, O Saunaka, that king of kings, addressed the grandfather of his grandfather, viz., the Island-born Krishna, otherwise called Vyasa, that ocean of Vedic lore, that foremost of ascetics endued with puissance, and said these words.

"Janamejaya said, 'After the celestial Rishi Narada had returned from White Island, reflecting, as he came, on the words spoken to him by the holy Narayana, what indeed, did the great ascetic next do? Arrived at the retreat known by the name of Vadari on the breast of the Himvat mountains, and seeing the two Rishis Nara and Narayana who were engaged in severe austerities at that spot, how long did Narada dwell there and what were the topics of conversation between him and the two Rishis? This discourse on Narayana, that is really an ocean of knowledge, has been raised by thy intelligent self by churning that vast history called Bharata which consists of a hundred thousand verses. As butter is raised from curds, sandal-wood from the mountains of Malaya, the Aranyakas from the Vedas, and nectar from all the medicinal herbs, after the same manner, O ocean of austerities, hath this discourse that is like nectar and that has Narayana for its object, been raised by thee, O Brahmana, from diverse histories and Puranas existing in the world. Narayana is the Supreme Lord. Illustrious and endued with great puissance, He is the soul of all creatures. Indeed, O foremost of regenerate ones, the energy of Narayana is irresistible. Into Narayana, at the end of the Kalpa, enter all the deities having Brahman for their foremost, all the Rishis with the Gandharvas, and all things mobile and immobile. I think, therefore, that there is nothing holier on earth or in heaven, and nothing higher, than Narayana. A sojourn unto all the sacred retreats on Earth, and ablutions performed in all the sacred waters, are not productive of as much merit as a discourse that has Narayana for its topic. Having listened from the beginning to this discourse on Hari, the lord of the universe, that destroys all sins, we feel that we have been cleansed of all our sins and sanctified entirely. Nothing wonderful was accomplished by my ancestor Dhananjaya who was the victor in the great battle on Kurukshetra, for it should be remembered that he had Vasudeva for his ally. I think that person could have nothing unattainable in the three worlds, who had for his ally Vishnu himself, that great Lord of the universe. Exceedingly fortunate and commendable were those ancestors of mine, since they had Janarddana himself for looking after their temporal and spiritual prosperity. Adored of all the worlds, the holy Narayana is capable of being beheld with the aid of austerities alone. They, however, succeeded in beholding Narayana, adorned with the beautiful whirl on his chest. More fortunate than my ancestors was the celestial Rishi Narada, the son of Pramesthi. Indeed, I think that Narada, who transcends all destruction, was endued with an energy that was not little, for repairing to White-Island he had succeeded in beholding the person of Hari. Indeed, it is evident that the sight he had obtained of the Supreme Lord was due to only the grace of that Being. Fortunate was Narada inasmuch as he had succeeded in beholding Narayana as existing in the form of Aniruddha. Having beheld Narayana in that form, why did Narada hasten once more to the retreat of Vadari for the purpose of beholding Nara and Narayana? What was the reason, O ascetic, of this step taken by Narada? How long also did Narada the son of Pramesthi, after his return from White Island and arrival at Vadari and meeting with the two Rishis Nara and Narayana, live there, and what conversations had he with them? What did those two high-souled and foremost of Rishis say unto him? It behoveth thee to say all this unto me!'"

"Vaisampayana said,[1883] 'Salutations unto the holy Vyasa of immeasurable energy. Through his grace I shall recite this narrative having Narayana for its topic. Arrived at White Island, Narada beheld the immutable Hari. Leaving that spot he quickly proceeded, O king, to the mountains of Meru, bearing in his mind those weighty words that Paramatma (the Supreme Lord) had said unto him. Arrived at Meru he became filled with wonder at the thought, O king, of what he had achieved. And he said unto himself, "How wonderful is it! The journey I have performed is a long one. Having proceeded to such a distance, I have come back safe and sound." From the mountains of Meru he then proceeded towards Gandhamadana. Traversing through the skies he quickly alighted upon that extensive retreat known by the name of Vadari. There he beheld those ancient deities, viz., those two foremost of Rishis, (called Nara and Narayana), engaged in the practice of penances, observing high vows, and devoted to the worship of their own selves. Both of those adorable persons bore on their chests the beautiful whirls called Sreevatsa, and both had matted locks on their heads. And in consequence of the effulgence with which they illumined the world they seemed to transcend the very Sun in energy. The palms of each bore the mark called the swan's foot. The soles of their feet bore the mark of the discus. Their chests were very broad; their arms reached down to their knees. Each of them had four "Mushkas".[1884] Each of them had sixty teeth and four arms.[1885] The voice of each was as deep as the roar of the clouds. Their faces were exceedingly handsome, their foreheads broad, their brows fair, their cheeks well-formed, and their noses aquiline. The heads of those two deities were large and round, resembling open umbrellas. Possessed of these marks, they were certainly very superior persons in appearance. Beholding them, Narada became filled with joy. He saluted them with reverence and was saluted by them in return. They received the celestial Rishi, saying "Welcome", and made the ordinary enquiries. Beholding those two foremost of Beings, Narada began to reflect within himself,--"These two foremost of Rishis seem to be very like, in appearance, unto those Rishis respected by all, whom I have seen in White-island." Thinking in this way, he circumambulated them both and then sat down on the excellent seat made of Kusa grass that had been offered unto him. After this, those two Rishis that were the abode of penances, of famous achievements, and of energy,--and were endued with tranquillity of heart and self-restraint, went through their morning rites. They then, with controlled hearts, worshipped Narada with water to wash his feet and the usual ingredients of the Arghya. Having finished their morning rites and the observances necessary for receiving their guest, they sat down on two seats made of wooden planks.[1886] When those two Rishis took their seats, that place began to shine with peculiar beauty even as the sacrificial altar shines with beauty in consequence of the sacred fires when libations of clarified butter are poured upon them. Then Narayana, seeing Narada refreshed from fatigue and seated at his ease and well-pleased with the rites of hospitality he had received, addressed him, saying these words.

"'Nara and Narayana said, "Hast thou seen in White Island the Paramatma (Supreme Soul), who is eternal and divine, and who is the high source whence we have sprung?"

"'Narada said, "I have seen that beautiful Being who is immutable and who has the universe for his form. In Him dwell all the worlds, and all the deities with the Rishis. Even now I behold that immutable Being, in beholding you two. Those marks and indications that characterise Hari himself of undisplayed form, characterise you two that are endued with forms displayed before the senses.[1887] Verily, I behold both of you by the side of that great God. Dismissed by the Supreme Soul, I have today come hither. In energy and fame and beauty, who else in the three worlds can equal Him than you two that have been born in the race of Dharma? He has told me the entire course of duties having reference to Kshetrajna. He has also told me of all those incarnations which he will, in the future, have in this world. The inhabitants of White Island, whom I have seen, are all divested of the five senses that are owned by ordinary persons. All of them are of awakened souls, endued as they are with true knowledge. They are, again, entirely devoted to the foremost of Beings, viz., the Supreme Lord of the universe. They are always engaged in worshipping that great Deity, and the latter always sports with them. The holy and Supreme Soul is always fond of those that are devoted to him. He is fond also of the regenerate ones. Always fond of those that are devoted to Him, He sports with those worshippers of His. Enjoyer of the universe, pervading everything, the illustrious Madhava is ever affectionate towards his worshippers. He is the Actor; He is the Cause; and He is the effect. He is endued with omnipotence and immeasurable splendour. He is the Cause whence all things spring. He is the embodiment of all the scriptural ordinances. He is the embodiment of all the topics. He is possessed of great fame. Uniting Himself with penances, He has illumined Himself with a splendour that is said to represent an energy that is higher than (what occurs in) White Island. Of soul cleansed by penances, He has ordained Peace and Tranquillity in the three worlds. With such an auspicious understanding, he is engaged in the observance of a very superior vow which is the embodiment of holiness. That realm where he resides, engaged in the austerest penances, the Sun does not warm and the Moon does not shine. There the wind does not blow. Having constructed an altar measuring eight fingers' breadth, the illustrious Creator of the universe is practising penances there, standing on one foot, with arms upraised, and with face directed towards the East, reciting the Vedas with their branches, he is engaged in practising the severest austerities. Whatever libations of clarified butter or meat are poured on the sacrificial fire according to the ordinances of Brahma, by the Rishis, by Pasupati himself, by the rest of the principal deities, by the Daityas, the Danavas, and the Rakshasas, all reach the feet of that great divinity. Whatever rites and religious acts are performed by persons whose souls are entirely devoted to him, are all received by that great Deity on his head. No one is dearer to him in the three worlds than those persons that are awakened and possessed of high souls. Dearer even than those persons is one that is entirely devoted to him. Dismissed by him who is the Supreme Soul, I am coming here. This is what the illustrious and holy Hari has himself said unto me. I shall henceforth reside with you two, devoted to Narayana in the form of Aniruddha."'"

SECTION CCCXLV

"'Nara and Narayana said, "Deserving art thou of the highest praise, and highly favoured hast thou been, since thou hast beheld the puissant Narayana himself (in the form of Aniruddha). None else, not even Brahma himself who was sprung from the primal lotus, has been able to behold him. That foremost of Purushas, endued with puissance and holiness, is of unmanifest origin and incapable of being seen. These words that we say unto thee are very true, O Narada. There exists no one in the universe that is dearer to him than one that adores him with devotion. It is for this, O best of regenerate ones, that he showed himself unto thee. No one can repair to that realm where the Supreme Soul is engaged in the observance of penances, except we two, O foremost of regenerate persons. In consequence of that spot being adorned by Him, its splendour resembles the effulgence of a thousands Suns collected together.[1888] From that illustrious Being, O Brahmana, from Him who is the origin of the Creator of the universe, O foremost of all persons endued with forgiveness, springs the attribute of forgiveness which attaches to the Earth.[1889] It is from that illustrious Being who seek the welfare of all beings, that Rasa (Taste) hath arisen. The attribute of Rasa attaches to the waters which are, again, liquid. It is from Him that Heat or Light having the attribute of form or vision has arisen. It attaches itself to the sun in consequence of which the Sun becomes able to shine and give heat. It is from that illustrious and foremost of Beings that Touch also has arisen. It is attached to the Wind, in consequence of which the Wind moves about in the world producing the sensation of touch. It is from that puissant Lord of the entire universe that Sound has arisen. It attaches to Space, which, in consequence thereof, exists uncovered and unconfined. It is from that illustrious Being that Mind, which pervades all Beings, has arisen. It attaches to Chandramas, in consequence of which Chandramas comes to be invested with the attribute of displaying all the things. That spot where the divine Narayana, that partaker of the libations and other offerings made in sacrifices, resides with Knowledge alone for his companion, has in the Vedas, been called by the name of the productive cause of all things or Sat.[1890] The path that is theirs, O foremost of regenerate persons, that are stainless and that are freed from both virtue and sin, is fraught with auspiciousness and felicity. Aditya, who is the dispeller of the darkness of all the worlds, is said to be the door (through which the Emancipate must pass). Entering Aditya, the bodies of such persons become consumed by his fire. They then become invisible for after that they cannot be seen by anybody at any time. Reduced into invisible atoms, they then enter (Narayana in manifested form and residing in the middle of the region covered by Aditya) into the form of Aniruddha. Losing all physical attributes and being altogether and transformed into Mind alone, they then enter into Pradyumna. Passing out of Pradyumna, those foremost of regenerate persons, including both those that are conversant with Sankhya philosophy and those that are devoted to the Supreme deity, then enter Sankarsana who is otherwise called Jiva. After this, divested of the three primal attributes of Sattwa, Rajas, and Tamas, those foremost of regenerate beings quickly enter the Paramatma (Supreme Soul) otherwise called Kshetrajna and which itself transcends the three primal attributes. Know that Vasudeva is He when called Kshetrajna. Verily shouldst thou know that, that Vasudeva is the abode or original refuge of all things in the universe. Only they whose minds are concentrated, who are observant of all kinds of restraint, whose senses are controlled, and who are devoted to One, succeed in entering Vasudeva. We two, O foremost of regenerate ones, have taken birth in the house of Dharma. Residing in this delightful and spacious retreat we are undergoing the austerest penances. We are thus engaged, O regenerate one, being moved by the desire of benefiting those manifestations of the Supreme Deity, dear to all the celestials, that will occur in the three worlds (for achieving diverse feats that are incapable of being achieved by any other Being). In accordance with such ordinances as are uncommon and as apply to us two only, O best of regenerate persons, we are duly observing all excellent and high vows fraught with the austerest penances. Thou, O celestial Rishi, endued with wealth of penances wert beheld by us in White Island when thou wert there. Having met with Narayana, thou hast made a particular resolution, which is known to us. In the three worlds consisting of mobile and immobile Beings, there is nothing that is unknown to us. Of good or evil that will occur or has occurred or is occurring, that God of gods, O great ascetic, has informed thee!"'

"Vaisampayana continued, 'Having heard these words of Nara and Narayana both of whom were engaged in the practice of the austerest penances, the celestial Rishi Narada joined his hands in reverence and became entirely devoted to Narayana. He employed his time in mentally reciting, with due observances, innumerable sacred Mantras that are approved by Narayana. Worshipping the Supreme Deity Narayana, and adoring those two ancient Rishis also that had taken birth in the house of Dharma, the illustrious Rishi Narada, endued with great energy, continued to reside, thus employed, in that retreat, called Vadari, on the breast of Himavat, belonging to Nara and Narayana, for a thousand years as measured by the standard of the celestials.'"

SECTION CCCXLVI

"Vaisampayana said, 'On one occasion, while residing in the retreat of Nara and Narayana, Narada the son of Pramesthi, having duly accomplished the rites and observances in honour of the deities, set himself to perform thereafter the rites in honour of the Pitris. Beholding him thus prepared, the eldest son of Dharma, viz., the puissant Nara addressed him, saying, "Whom art thou worshipping, O foremost of regenerate persons, by these rites and observances in connection with the deities and the Pitris? O foremost of all persons endued with intelligence, tell me this, agreeably to the scriptures. What is this that thou art doing? What also are the fruits desired by thee of those rites thou hast addrest thyself in performing?"

"'Narada said, "Thou saidst unto me on a former occasion that rites and observances in honour of the deities should be accomplished. Thou saidst that the rites in honour of the deities constitute the highest sacrifice and are equivalent to the worship of the eternal Supreme Soul. Instructed by that teaching, I always sacrifice in honour of the eternal and immutable Vishnu, through these rites that I perform in worshipping the deities. It is from that Supreme Deity that Brahma, the Grandsire of all the worlds, took his rise in days of yore. That Brahma, otherwise called Prameshthi, filled with cheerfulness, caused my sire (Daksha) to start into being. I was the son of Brahma, created before all others, by a fiat of his will (although I had to take birth afterwards as the son of Daksha through a curse of that Rishi). O righteous and illustrious one, I am performing these rites in honour of the Pitris for the sake of Narayana, and agreeable to those ordinances that have been laid down by himself. The illustrious Narayana is the father, mother, and grandfather (of all creatures). In all sacrifices performed in honour of the Pitris, it is that Lord of the universe who is adored and worshipped. On one occasion, the deities, who were sires, taught their children the Srutis. Having lost their knowledge of the Srutis, the sires had to acquire it again from those sons unto whom they had communicated it. In consequence of this incident, the sons, who had thus to communicate the Mantras unto their sires, acquired the status of sires (and the sire, for having obtained the Mantras from their sons, acquired the status of sons).[1891] Without doubt, what the deities did on that occasion is well known to you two. Sons and sires (on that occasion) had thus to worship each other. Having first spread some blades of Kusa grass, the deities and the Pitris (who were their children) placed three Pindas thereon and in this way worshipped each other. I wish to know, however, the reason why the Pitris in days of yore acquired the name of Pindas."

"'Nara and Narayana said, "The Earth, in days of yore, with her belt of seas, disappeared from the view. Govinda, assuming the form of a gigantic boar, raised her up (with his mighty tusk). Having replaced the Earth in her former position, that foremost of Purushas, his body smeared with water and mud, set himself to do what was necessary for the world and its denizens. When the sun reached the meridian, and the hour, therefore, came for saying the morning prayers, the puissant Lord, suddenly shaking off three balls of mud from his tusk, placed them upon the Earth, O Narada, having previously spread thereon certain blades of grass. The puissant Vishnu dedicated those balls of mud unto his own self, according to the rites laid down in the eternal ordinance. Regarding the three balls of mud that the puissant Lord had shaken off from his tusks as Pindas, he then, with sesame seeds of oily kernel that arose from the heat of his own body, himself performed the rite of dedication, sitting with face turned towards the East. That foremost of deities then, impelled by the desire of establishing rules of conduct for the denizens of the three worlds, said these words:

"'"Vrishakapi said, 'I and the Creator of the worlds. I am resolved to create those that are to be called Pitris.'--Saying these words, he began to think of those high ordinances that should regulate the rites to be gone through in honour of the Pitris. While thus engaged, he saw that the three balls of mud, shaken off his tusk, had fallen towards the South. He then said unto himself,--'These balls, shaken off my tusk, have fallen on the Earth towards the southern direction of her surface. Led by this, I declare that these should be known henceforth by the name of Pitris. Let these three that are of no particular shape, and that are only round, come to be regarded as Pitris in the world. Even thus do I create the eternal Pitris. I am the father, the grandfather, and the great grandfather, and I should be regarded as residing in these three Pindas. There is no one that is superior to me. Who is there whom I myself may worship or adore with rites? Who, again, is my sire in the universe? I myself am my grandfather. I am, indeed, the Grandsire and the Sire. I am the one cause (of all the universe).'--Having said these words, that God of gods, Vrishakapi by name, offered those Pindas, O learned Brahmana, on the breast of the Varaha mountains, with elaborate rites. By those rites He worshipped His own self, and having finished the worship, disappeared there and then. Hence have the Pitris come to be called by the name of Pinda. Even this is the foundation of the designation. Agreeably to the words uttered by Vrishakapi on that occasion, the Pitris receive the worship offered by all. They who perform sacrifices in honour of and adore the Pitris, the deities, the preceptor or other reverend senior guests arrived at the house, kine, superior Brahmanas, the goddess Earth, and their mothers, in thought, word, and deed, are said to adore and sacrifice unto Vishnu himself. Pervading the bodies of all existent creatures, the illustrious Lord is the Soul of all things. Unmoved by happiness or misery, His attitude towards all is equal. Endued with greatness, and of great soul, Narayana has been said to be the soul of all things in the universe."'"

SECTION CCCXLVII

"Vaisampayana said, 'Having heard these words of Nara and Narayana, the Rishi Narada became filled with devotion towards the Supreme Being. Indeed, with his whole soul he devoted himself to Narayana. Having resided for a full thousand years in the retreat of Nara and Narayana, having beheld the immutable Hari, and heard the excellent discourse having Narayana for its topic, the celestial Rishi repaired to his own retreat on the breast of Himavat. Those foremost of ascetics viz., Nara and Narayana, however continued to reside in their delightful retreat of Vadari, engaged in the practice of the severest austerities. Thou art born in the race of the Pandavas. Thou art of immeasurable energy. O perpetuator of the race of the Pandavas, having listened to this discourse on Narayana from the beginning, thou hast certainly been cleansed of all thy sins and thy soul has been sanctified. His is neither this world nor the world hereafter, O best of kings, who hates instead of loving and reverencing the immutable Hari. The ancestors of that person who hates Narayana, who is the foremost of deities, and is otherwise called Hari, sink into hell for eternity. O tiger among men, Vishnu is the soul of all beings. How, then, can Vishnu be hated, for in hating him one would hate one's own self. He who is our preceptor, viz., the Rishi Vyasa, the son of Gandhavati, has himself recited this discourse unto us on the glory of Narayana, that glory which is the highest and which is immutable. I heard it from him and have recited it to thee exactly as I heard it, O sinless one. This cult, with its mysteries and its abstract of details, was obtained by Narada, O king, from that Lord of the universe, viz., Narayana himself. Even such are the particulars of this great cult. I have, before this, O foremost of kings, explained it to thee in the Hari-Gita, with a brief reference to its ordinances.[1892] Know that the Island-born Krishna, otherwise called Vyasa, is Narayana on Earth. Who else than he, O tiger among kings, could compile such a treatise as the Mahabharata? Who else than that puissant Rishi could discourse upon the diverse kinds of duties and cults for the observance and adoption of men? Thou hast resolved upon performing a great sacrifice. Let that sacrifice of thine proceed as determined by thee. Having listened to the diverse kinds of duties and cults, let thy Horse-sacrifice go on.'"

Sauti continued, "That best of kings, having heard this great discourse, began all those rites that are laid down in the ordinance, for the completion of his great sacrifice. Questioned by thee, O Saunaka, I have duly recited to thee and all these Rishis that are denizens of the Naimisha forest, that great discourse having Narayana for its topic. Formerly Narada had recited it to my preceptor in the hearing of many Rishis and the sons of Pandu and in the presence of Krishna and Bhishma also.[1893] The Supreme deity Narayana is the Lord of all the foremost of Rishis, and of the three worlds. He is the upholder of Earth herself of vast proportions. He is the receptacle of the Srutis and of the attribute of humility. He is the great receptacle of all those ordinances that should be practised for attaining to tranquillity of heart, as also of all those that go by the name of Yama. He is always accompanied by the foremost of regenerate persons. Let that great deity be thy refuge. Hari ever does what is agreeable and beneficial to the denizens of heaven. He is always the slayer of such Asuras (as become troublesome to the three worlds). He is the receptacle of penances. He is possessed of great fame. He is the slayer of the Daityas known by the name of Madhu and Kaitabha. He is the ordainer of the ends that are attained to by persons acquainted with and observant of scriptural and other duties. He dispels the fears of all persons. He takes the foremost of those offerings that are dedicated in sacrifices. He is thy refuge and protection. He is endued with attributes. He is freed from attributes. He is endued with a quadruple form. He shares the merits arising from the dedication of tanks and the observance of similar religious rites. Unvanquished and possessed of great might, it is He that always ordains the end approachable by the Soul alone, of Rishis of righteous deeds. He is the witness of the worlds. He is unborn. He is the one ancient Purusha. Endued with the complexion of the Sun, He is the Supreme Lord, and he is the refuge of all. Do all of you bow your heads unto Him since He who sprang from the waters (viz., Narayana himself) bends his head unto Him.[1894] He is the origin of the universe. He is that Being who is called Amrita. He is minute. He is the refuge upon whom all things depend. He is the one Being to whom the attribute of immutability attaches. The Sankhyas and Yogins, of restrained souls, hold Him who is eternal in their understandings."

SECTION CCCXLVIII

Janamejaya [sic] said, "I have heard from thee the glory of the divine and Supreme Soul. I have heard also of the birth of the Supreme Deity in the house of Dharma, in the form of Nara and Narayana. I have also heard from thee the origin of the Pinda from the mighty Baraha (Boar) (which form the supreme Deity had assumed for raising by the submerged Earth). I have heard from thee about those deities and Rishis that were ordained for the religion of Pravritti and of those that were ordained for the religion of Nivritti. Thou hast also, O regenerate one, discoursed to us on other topics. Thou hast said also unto us of that vast form, with the Equine head, of Vishnu, that partaker of the libations and other offerings made in sacrifices,--the form, viz., that appeared in the great ocean on the North-East. That form was beheld by the illustrious Brahman, otherwise known by the name of Parameshthi. What, however, were the exact features, and what the energy, the like of which among all great objects, had never appeared before, of that form which Hari, the upholder of the universe, displayed on that occasion? What did Brahman do, O ascetic, after having seen that foremost of deities, him whose likeness had never been seen before, him who was of immeasurable energy, him who had the Equine head, and him who was Sacredness itself? O regenerate one, this doubt hath arisen in our mind about this ancient subject of knowledge. O thou of foremost intelligence, for what reason did the supreme Deity assume that form and display himself in it unto Brahman? Thou hast certainly sanctified us by discoursing unto us on these diverse sacred subjects!"[1895]

Sauti said, "I shall recite to thee that ancient history, which is perfectly consistent with the Vedas, and which the illustrious Vaisampayana recited unto the son of Parikshit on the occasion of the great Snake-sacrifice. Having heard the account of the mighty form of Vishnu, equipt with the horse-head, the royal son of Parikshit too had entertained the same doubt and put the same questions to Vaisampayana.

"Janamejaya said, 'Tell me, O best of men, for what reason did Hari appear in that mighty form equipt with a horse-head and which Brahma, the Creator, beheld on the shores of the great northern Ocean on the occasion referred to by yourself?'

"Vaisampayana said, 'All existent objects, O king, in this world, are the result of a combination of the five primal elements, a combination due to the intelligence of the Supreme Lord. The puissant Narayana, endued with infinity, is the supreme Lord and Creator of the universe. He is the inner Soul of all things, and the giver of boons. Divested of attributes, he is again possessed of them. Listen now, O best of kings, to me as I narrate to thee how the Destruction is brought about of all things. At first, the element of Earth becomes merged in Water and nothing then is seen save one vast expanse of Water on all sides. Water then merges into Heat, and Heat into Wind. Wind then merges into Space, which in its turn, merges into Mind. Mind merges into the Manifest (otherwise called Consciousness or Ego). The Manifest merges into the Unmanifest (or Prakriti). The Unmanifest (or Prakriti) merges into Purusha (Jivatman) and Purusha merges into the Supreme Soul (or Brahman). Then Darkness spreads over the face of the universe, and nothing can be perceived. From that primal Darkness arises Brahma (endued with the principle of Creation). Darkness is primeval and fraught with immortality. Brahma that arises from primeval Darkness develops (by its own potency) into the idea of the universe, and assumes the form of Purusha. Such Purusha is called Aniruddha. Divested of sex, it is called otherwise by the name of Pradhana (Supreme or Primary). That is also known by the name of Manifest, or the combination of the triple attribute, O best of kings. He exists with Knowledge alone for his companion. That illustrious and puissant Being is otherwise called by the name of Viswaksena or Hari. Yielding to Yoga-sleep, he lays himself down on the waters. He then thinks of the Creation of the Universe of diversified phenomena and fraught with immeasurable attributes. While engaged in thinking of Creation, he recollects his own high attributes. From this springs the four-faced Brahma representing the Consciousness of Anirudha. The illustrious Brahma, otherwise called Hiranyagarbha, is the Grandsire of all the worlds. Endued with eyes like lotus petals, he takes birth within the Lotus that springs from (the navel of) Anirudha. Seated on that Lotus, the illustrious, puissant, and eternal Brahma of wonderful aspect saw that the waters were on all sides. Adopting the attribute of Sattwa Brahma, otherwise called Parameshthi, then commenced to create the universe. In the primeval Lotus that was endued with the effulgence of the Sun, two drops of water had been cast by Narayana that were fraught with great merit. The illustrious Narayana, without beginning and without end, and transcending destruction, cast his eyes on those two drops of water. One of those two drops of water, of very beautiful and bright form, looked like a drop of honey. From that drop sprang, at the command of Narayana, a Daitya of the name of Madhu made up of the attribute of Tamas (Dullness). The other drop of water within the Lotus was very hard. From it sprang the Daitya Kaitabha made up of the attribute of Rajas. Endued thus with the attributes of Tamas and Rajas, the two Daityas possessed of might and armed with maces, immediately after their birth, began to rove within that vast primeval Lotus. They beheld within it Brahma of immeasurable effulgence, engaged in creating the four Vedas, each endued with the most delightful form. Those two foremost of Asuras, possessed of bodies, beholding the four Vedas, suddenly seized them in the very sight of their Creator. The two mighty Danavas, having seized the eternal Vedas, quickly dived into the ocean of waters which they saw and proceeded to its bottom. Seeing the Vedas forcibly taken away from him, Brahma became filled with grief. Robbed of the Vedas in this way, Brahma then addressed the Supreme Lord in these words.

"'Brahma said, "The Vedas are my great eyes. The Vedas are my great strength. The Vedas are my great refuge. The Vedas are my high Brahman. All the Vedas, however, have been forcibly taken away from me by the two Danavas. Deprived of the Vedas, the worlds I have created have become enveloped in darkness. Without the Vedas (beside me), how shall I succeed in causing my excellent Creation to start into existence? Alas, great is the grief I suffer in consequence of the loss of the Vedas (through such agency). My heart is very much pained. It has become the abode of a great sorrow. Who is there that will rescue me from this ocean of grief in which I am sunk for the loss I have endured? Who is there that will bring me the Vedas I have lost? Who is there that will take compassion on me?"--While Brahma was uttering these words, O best of kings, the resolution suddenly arose in his mind, O foremost of intelligent persons, for hymning the praises of Hari in these words. The puissant Brahma then, with hands joined in reverence, and seizing the feet of his progenitor, sang this highest of hymns in honour of Narayana.

"'Brahma said, "I bow to thee, O heart of Brahman. I bow to thee that hast been born before me. Thou art the origin of the universe. Thou art the foremost of all abodes. Thou, O puissant one, art the ocean of Yoga with all its branches. Thou art the Creator of both what is Manifest and what is Unmanifest. Thou treadest along the path whose auspiciousness is of inconceivable extent. Thou art the consumer of the universe. Thou art the Antaralock (Inner Soul) of all creatures. Thou art without any origin. Thou art the refuge of the universe. Thou art self-born; for origin thou hast none that is not thyself. As regards myself, I have sprung through thy Grace. From thee have I derived my birth. My first birth from thee, which is regarded sacred by all regenerate persons, was due to a fiat of thy Mind. My second birth in days of yore was from thy eyes. Through thy Grace, my third birth was from thy speech. My fourth birth, O puissant Lord, was from thy ears. My fifth birth, excellent in all respects, was from thy nose, O Lord. My sixth birth was, through thee, from an egg. This is my seventh birth. It has occurred, O Lord, within this Lotus, and it is meant to stimulate the intellect and desires of all the beings. At each Creation I take birth from thee as thy son, O thou that art divested of the three attributes. Indeed, O lotus-eyed one, I take birth as thy eldest son, made up of Sattwa the foremost of three attributes. Thou art endued with that nature which is Supreme. Thou springest from thyself. I have been created by thee. The Vedas are my eyes. Hence, I transcend Time itself. Those Vedas, which constitute my eyes, have been taken away from me. I have, therefore, become blind. Do Thou awake from this Yoga-sleep. Give me back my eyes. I am dear to thee and thou art dear to me." Thus praised by Brahma, the illustrious Purusha, with face turned towards every side, then shook off his slumber, resolved to recover the Vedas (from the Daityas that had forcibly snatched them away). Applying his Yoga-puissance, he assumed a second form. His body, equipt with an excellent nose, became as bright as the Moon. He assumed an equine head of great effulgence, which was the abode of the Vedas. The firmament, with all its luminaries and constellations, became the crown of his head. His locks of hair were long and flowing, and had the splendour of the rays of the Sun. The regions above and below became his two ears. The Earth became his forehead. The two rivers Ganga and Saraswati became his two hips. The two oceans became his two eye-brows. The Sun and the Moon became his two eyes. The twilight became his nose. The syllable Om became his memory and intelligence. The lightning became his tongue. The Soma-drinking Pitris became, it is said, his teeth. The two regions of felicity, viz., Goloka and Brahmaloka, became his upper and lower lips. The terrible night that succeeds universal destruction, and that transcends the three attributes, became his neck. Having assumed this form endued with the equine head and having diverse things for its diverse limbs, the Lord of the universe disappeared then and there, and proceeded to the nether regions. Having reached those regions, he set himself to high Yoga. Adopting a voice regulated by the rules of the science called Siksha, he began to utter loudly Vedic Mantras. His pronunciation was distinct and reverberated through the air, and was sweet in every respect. The sound of his voice filled the nether region from end to end. Endued with the properties of all the elements, it was productive of great benefits. The two Asuras, making an appointment with the Vedas in respect of the time when they would come back to take them up again, threw them down in the nether region, and ran towards the spot whence those sounds appeared to come. Meanwhile, O king, the Supreme Lord with the equine head, otherwise called Hari, who was himself in the nether region, took up all the Vedas. Returning to where Brahma was staying, he gave the Vedas unto him. Having restored the Vedas unto Brahma, the Supreme Lord once more returned to his own nature. The Supreme Lord also established his form with the equine head in the North-Eastern region of the great ocean. Having (in this way) established him who was the abode of the Vedas, he once more became the equine-headed form that he was.[1896] The two Danavas Madhu and Kaitabha, not finding the person from whom those sounds proceeded, quickly came back to that spot. They cast their eyes around but beheld that the spot on which they had thrown the Vedas was empty. Those two foremost of mighty Beings, adopting great speed of motion, rose from the nether region. Returning to where the primeval Lotus was that had given them birth, they saw the puissant Being, the original Creator, staying in the form of Aniruddha of fair complexion and endued with a splendour resembling that of the Moon. Of immeasurable prowess, he was under the influence of Yoga-sleep, his body stretched on the waters and occupying a space as vast as itself. Possessed of great effulgence and endued with the attribute of stainless Sattwa, the body of the Supreme Lord lay on the excellent hood of a snake that seemed to emit flames of fire for the resplendence attaching to it. Beholding the Lord thus lying, the two foremost of Danavas roared out a loud laugh. Endued with the attributes of Rajas and Tamas, they said.--"This is that Being of white complexion. He is now lying asleep. Without doubt, this one has brought the Vedas away from the nether region. Whose is he? Whose is he? Who is he? Why is he thus asleep on the hood of a snake?" Uttering these words, the two Danavas awakened Hari from his Yoga-slumber. The foremost of Beings, (viz., Narayana), thus awakened, understood that the two Danavas intended to have an encounter with him in battle. Beholding the two foremost of Asuras prepared to do battle with him, he also set his mind to gratify that desire of theirs. Thereupon an encounter took place between those two on one side and Narayana on the other. The Asuras Madhu and Kaitabha were embodiments of the attributes of Rajas and Tamas. Narayana slew them both for gratifying Brahma. He thence came to be called by the name of Madhusudana (slayer of Madhu). Having compassed the destruction of the two Asuras and restored the Vedas to Brahma, the Supreme Being dispelled the grief of Brahma. Aided then by Hari and assisted by the Vedas, Brahma created all the worlds with their mobile and immobile creatures. After this, Hari, granting unto the Grandsire intelligence of the foremost order relating to the Creation, disappeared there and then for going to the place he had come from. It was thus that Narayana, having assumed the form equipt with the horse-head, slew the two Danavas Madhu and Kaitabha (and disappeared from the sight of Brahma). Once more, however, he assumed the same form for the sake of causing the religion of Pravritti to flow in the universe.

"'Thus did the blessed Hari assume in days of old that grand form having the equine head. This, of all his forms, endued with puissance, is celebrated as the most ancient. That person who frequently listens or mentally recites this history of the assumption by Narayana of the form equipt with the equine head, will never forget his Vedic or other lore. Having adored with the austerest penances the illustrious deity with the equine head, the Rishi Panchala (otherwise known as Galava) acquired the science of Krama by proceeding along the path pointed out by the deity (Rudra).[1897] I have thus recited to thee, O king the old story of Hayasiras, consistent with the Vedas about which thou hadst asked me. Whatever forms, the Supreme Deity desires to assume with a view to ordaining the various affairs of the universe, he assumes those forms immediately within himself by exercise of his own inherent powers. The Supreme Deity, endued with every prosperity, is the receptacle of the Vedas. He is the receptacle of Penances also. The puissant Hari is Yoga. He is the embodiment of the Sankhya philosophy. He is that Para Brahman of which we hear. Truth has Narayana for its refuge. Rita has Narayana for its soul. The religion of Nivritti, in which there is no return, has Narayana for its high abode. The other religion which has Pravritti for its basis, has equally Narayana for its soul. The foremost of all the attributes that belong to the element of Earth is scent. Scent has Narayana for its soul. The attributes of Water, O king, are called the Tastes (of the various kinds). These Tastes have Narayana for their soul. The foremost attribute of Light is form. Form also has Narayana for its soul. Touch, which is the attribute of Wind, is also said to have Narayana for its soul. Sound, which is an attribute of space, has like the others, Narayana for its soul. Mind also, which is the attribute of the unmanifest (Prakriti), has Narayana for its soul. Time which is computed by the motion of the celestial luminaries has similarly Narayana for its soul. The presiding deities of Fame, of Beauty, and of Prosperity have the same Supreme Deity for their soul. Both the Sankhya philosophy and Yoga have Narayana for their soul. The Supreme Being is the cause of all this, as Purusha. He is, again the cause of everything, as Pradhana (or Prakriti). He is Swabhaba (the basis on which all things rest). He is the doer or agent, and is the cause of that variety that is witnessed in the universe. He is the diverse kinds of energy that act in the universe. In these five ways he is that all-controlling invisible influence of which people speak. Those employed in investigating the several topics of enquiry with the aid of such reasons as are of wide application, regard Hari to be identical with the five reasons adverted to above and as the final refuge of all things. Indeed, the puissant Narayana, endued with the highest Yoga puissance, is the one topic (of enquiry). The thoughts of the denizen of all the worlds including Brahma and the high-souled Rishis, of those that are Sankhyas and Yogins, of those that are Yatis, and of those, generally, that are conversant with the Soul are fully known to Kesava, but none of these can know what his thoughts are. Whatever acts are performed in honour of the gods or the Pitris, whatever gifts are made, whatever penances are performed, have Vishnu for their refuge,--who is established upon his own supreme ordinances. He is named Vasudeva because of his being the abode of all creatures. He is immutable. He is Supreme. He is the foremost of Rishis. He is endued with the highest puissance. He is said to transcend the three attributes. As Time (which runs smoothly without any sign) assumes indications when it manifests itself in the form of successive seasons, even so He, though really divested of attributes (for manifesting Himself). Even they that are high-souled do not succeed in understanding his motions. Only those foremost of Rishis that have knowledge of their Souls, succeed in beholding in their hearts that Purusha who transcends all attributes.'"

SECTION CCCXLIX

"Janamejaya said, 'The illustrious Hari becomes gracious unto them that are devoted to him with their whole souls. He accepts also all worship that is offered to Him agreeably to the ordinance. Of those persons that have burnt off their fuel,[1898] and that are divested of both merit and demerit, that have attained the Knowledge as handed down from preceptor to preceptor--such persons always attain to that end which is called the fourth, viz., the essence of the Purushottama or Vasudeva,[1899]--through the three others. Those persons, however, that are devoted to Narayana with their whole souls at once attain to the highest end[1900] Without doubt, the religion of devotion seems to be superior (to that of Knowledge) and is very dear to Narayana. These, without going through the three successive stages (of Aniruddha, Pradyumna, and Sankarshana), at once attain to the immutable Hari. The end that is attained by Brahmanas, who, attending to due observances, study the Vedas with the Upanishads according to the rules laid down for regulating such study, and by those that adopt the religion of Yatis, is inferior, I think, to that attained by persons devoted to Hari with their whole souls. Who first promulgated this religion of Devotion? Was it some deity or some Rishi that declared it? What are the practices of those that are said to be devoted with their whole souls? When did those practices begin? I have doubts on these topics. Do thou remove those doubts. Great is my curiosity to hear thee explain the several points.'[1901]

"Vaisampayana said, 'When the diverse divisions of the Pandava and the Kuru armies were drawn up in the array for the battle and when Arjuna became cheerless, the holy one himself explained the question of what is the end and what is not the end attained by persons of different characters. I have before this recited to thee the words of the holy one. The religion preached by the holy one on that occasion is difficult of comprehension. Men of uncleansed souls cannot apprehend it at all. Having created this religion in days of yore, viz., in the Krita age, in perfect consonance with the Samans, it is borne, O king, by the Supreme Lord, viz., Narayana, himself. This very topic was raised by the highly blessed Partha to Narada (for the latter's discourse) in the midst of the Rishis and in the presence of Krishna and Bhishma. My preceptor, viz., the Island-born Krishna heard what Narada said. Receiving it from the celestial Rishis, O best of kings, my preceptor imparted it to me in exactly the same way in which he had obtained it from the celestial Rishi. I shall now recite it to thee, O monarch, in the same way as it has been received from Narada. Listen, therefore, to me. In that Kalpa when Brahma the Creator, O king, took his birth in the mind of Narayana and issued from the latter's mouth, Narayana himself performed, O Bharata, his Daiva and Paitra rites in accordance with this religion. Those Rishis that subsist upon the froth of water then obtained it from Narayana. From the froth-eating Rishis, this religion was obtained by those Rishis that go by the name of Vaikanasas. From the Vaikanasas, Shoma got it. Afterwards, it disappeared from the universe. After the second birth of Brahma, viz., when he sprang from the eyes of Narayana, O king, the Grandsire (that is, Brahma) then received this religion from Shoma. Having received it thus, Brahma imparted this religion, which has Narayana for its soul, unto Rudra. In the Krita age of that ancient Kalpa, Rudra, devoted to Yoga, O monarch, communicated it to all those Rishis that are known by the name of Valikhilyas. Through the illusion of Narayana, it once more disappeared from the universe. In the third birth of Brahma, which was due to the speech of Narayana, this religion once more sprang up, O king, from Narayana himself. Then a Rishi of the name of Suparna obtained it from that foremost of Beings. The Rishi Suparna used to recite this excellent religion, this foremost of cults, three times during the day. In consequence of this, it came to be called by the name of Trisauparna in the world. This religion has been referred to in the Rigveda. The duties it inculcates are exceedingly difficult of observance. From the Rishi Suparna, this eternal religion was obtained, O foremost of men, by the God of wind, that sustainer of the lives of all creatures in the universe. The God of wind communicated it unto such Rishis as subsist upon what remains of sacrificial offerings after feeding guests and others. From those Rishis this excellent religion was obtained by the Great Ocean. It once more disappeared from the universe and became merged into Narayana. In the next birth of the high-souled Brahman when he sprang from the ear of Narayana, listen, O chief of men, to what happened in that Kalpa. The illustrious Narayana, otherwise called Hari, when he resolved upon Creation, thought of a Being who would be puissant enough to create the universe. While thinking of this, a Being sprang from his ears competent to create the universe. The Lord of all called him by the name of Brahma. Addressing Brahma, the Supreme Narayana said unto him,--"Do thou, O son, create all kinds of creatures from thy mouth and feet. O thou of excellent vows, I shall do what will be beneficial for thee, for I shall impart to thee both energy and strength sufficient to render thee competent for this task. Do thou receive also from me this excellent religion known by the name of Sattwata. Aided by that religion do thou create the Krita age and ordain it duly." Thus addressed, Brahma bowed his head unto the illustrious Hari, the god of the gods and received from him that foremost of all cults with all its mysteries and its abstract of details, together with the Aranyakas,--viz., that cult, which sprang from the mouth of Narayana. Narayana then instructed Brahma of immeasurable energy in that cult, and addressing him, said,--"Thou art the creator of the duties that are to be observed in the respective Yugas." Having said this unto Brahma, Narayana disappeared and proceeded to that spot which is beyond the reach of Tamas, where the Unmanifest resides, and which is known by the men of acts without desire of fruits. After this, the boon-giving Brahma, the Grandsire of the worlds, created the different worlds with their mobile and immobile creatures. The age that first commenced was highly auspicious and came to be called by the name of Krita. In that age, the religion of Sattwa existed, pervading the entire universe.[1902] With the aid of that primeval religion of righteousness, Brahma, the Creator of all the worlds, worshipped the Lord of all the deities, viz., the puissant Narayana, otherwise called Hari. Then for the spread of that religion and desirous of benefiting the worlds, Brahman instructed that Manu who is known by the name of Swarochish in that cult. Swarochish-Manu, that Lord of all the worlds, that foremost of all persons endued with puissance, then cheerfully imparted the knowledge of that cult to his own son, O king, who was known by the name of Sankhapada. The son of Manu, viz., Sankhapada, communicated the knowledge of that to his own son Suvarnabha who was the Regent of the cardinal and subsidiary points of the compass. When, upon the expiration of the Kriti Yuga, the Treta came, that cult once more disappeared from the world. In a subsequent birth of Brahman, O best of kings, viz., that which was derived from the nose of Narayana, O Bharata, the illustrious and puissant Narayana or Hari with eyes like lotus petals, himself sang this religion in the presence of Brahma. Then the son of Brahma, created by a fiat of his will, viz., Sanatkumara, studied this cult. From Sanatkumara, the Prajapati Virana, in the beginning of the Krita age, O tiger among Kurus, obtained this cult. Virana having studied it in this way, taught it to the ascetic Raivya. Raivya, in his turn, imparted it to his son of pure soul, good vows, and great intelligence, viz., Kukshi, that righteous Regent of the cardinal and subsidiary points of the compass. After this, that cult, born of the mouth of Narayana, once more disappeared from the world. In the next birth of Brahma, viz., that which he was derived from an egg which sprang from Hari, this cult once more issued from the mouth of Narayana. It was received by Brahma, O king, and practised duly in all its details by him. Brahma then communicated it, O monarch, to those Rishis that are known by the name of Varhishada. From the Varhishadas it was obtained by a Brahmana well-versed in the Sama-Veda, and known by the name of Jeshthya. And because he was well-versed with the Samans, therefore was he known also by the name of Jeshthya-Samavrata Hari.[1903] From the Brahmana known by the name of Jeshthya, this cult was obtained by a king of the name of Avikampana. After this, that cult, derived from the puissant Hari, once more disappeared from the world. During the seventh birth of Brahma due to the lotus, O king, that sprang from the navel of Narayana, this cult was once more declared by Narayana himself, unto the Grandsire of pure soul, the Creator of all the worlds, in the beginning of this Kalpa. The Grandsire gave it in days of yore to Daksha (one of his sons created by a fiat of his will). Daksha, in his turn, imparted it to the eldest of all the sons of his daughters, O monarch, viz., Aditya who is senior in age to Savitri. From Aditya, Vivaswat obtained it. In the beginning of the Treta Yuga, Vivaswat imparted the knowledge of this cult to Manu. Manu, for the protection and support of all the worlds, then gave it to his son Ikshaku.[1904] Promulgated by Ikshaku, that cult over-spreads the whole world. When the universal destruction comes, it will once more return to Narayana and be merged in Him. The religion which is followed and practised by the Yatis, has, O best of kings, been narrated to thee before this in the Hari Gita, with all its ordinances in brief. The celestial Rishi Narada got it from that Lord of universe, viz., Narayana himself, O king, with all its mysteries and abstract of details. Thus, O monarch, this foremost of cults is primeval and eternal. Incapable of being comprehended with ease and exceedingly difficult of being practised, it is always upheld by persons wedded to the attribute of Sattwa. It is by means of acts that are well-performed and accomplished with a full knowledge of duties and in which there is nothing of injury to any creature,--that Hari the Supreme Lord becomes gratified. Some persons adore Narayana as possessed of only one form, viz., that of Aniruddha. Some adore Him as endued with two forms, viz., that of Aniruddha and Pradyumna. Some adore Him as having three forms, viz., Aniruddha, Pradyumna, and Sankarshana. A fourth class adore him as consisting of four forms, viz., Aniruddha, Pradyumna, Sankarshana, and Vasudeva. Hari is Himself the Kshetrajna (Soul). He is without parts (being ever full). He is the Jiva in all creatures, transcending the five primal elements. He is the Mind, O monarch, that directs and controls the five senses. Endued with the highest intelligence, He is the Ordainer of the universe, and the Creator thereof. He is both active and inactive. He is both Cause and the Effect. He is the one immutable Purusha, who sports as He likes, O king. Thus have I recited to thee the religion of desireless Devotees, O best of kings, incapable of being comprehended by persons of uncleansed souls but this I acquired through the grace of my preceptor. Persons are very rare, O king, that are devoted to Narayana with whole souls. If, O son of Kuru's race the world had been full of such persons, that are full of universal compassion, that are endued with knowledge of the soul, and that are always employed in doing good to others, then the Krita age would have set in. All men would have betaken themselves to the accomplishment of acts without desire of fruit. It was even in this way, O monarch, that, that foremost of regenerate persons, (viz., the illustrious Vyasa), my preceptor, fully conversant with all duties, discoursed unto king Yudhishthira the just on this religion of Devotion, in the presence of many Rishis and in the hearing of Krishna and Bhishma. He had obtained it from the celestial Rishi Narada endued with wealth of penances. Those persons that are devoted to Narayana with their whole souls and are desireless succeed in attaining to the region of that highest of deities, identical with Brahma, pure in complexion, possessed of the effulgence of the moon and endued with immutability."'

"Janamejaya said, 'I see that those regenerate persons whose souls have been awakened practise diverse kinds of duties. Why is it that other Brahmanas instead of practising those duties betake themselves to the observance of other kinds of vows and rites?'

"Vaisampayana said, 'Three kinds of disposition, O monarch, have been created in respect of all embodied creatures, viz., that which relates to the attribute of Sattwa, that which relates to the attribute of Rajas, and lastly that which relates to the attribute of Tamas, O Bharata. As regards embodied creatures, O perpetuator of Kuru's race, that person is the foremost who is wedded to the attribute of Sattwa, for, O tiger among men, it is certain that he will attain to Emancipation. It is with the aid of this very attribute of Sattwa that one endued therewith succeeds in understanding the person that is conversant with Brahma. As regards Emancipation, it is entirely dependent upon Narayana. Hence it is that persons striving after Emancipation are regarded as made up of the attribute of Sattwa. By thinking of Purushottama the foremost of Beings, the man that is devoted with his whole soul to Narayana, acquires great wisdom. Those persons that are endued with wisdom, that have betaken themselves to the practices of Yatis and the religion of Emancipation,--those persons of quenched thirst, always find that Hari favours them with the fruition of their desire.[1905] That man subject to birth (and death) upon whom Hari casts a kind eye should be known as endued with the attribute of Sattwa and devoted to the acquisition of Emancipation. The religion followed by a person that is devoted with his whole soul to Narayana is regarded as similar or equal in merit to the system of the Sankhyas. By adopting that religion one attains to the highest end and attains to Emancipation which has Narayana for its soul. That person upon whom Narayana looks with compassion succeeds in becoming awakened.[1906] No one, O king, can become awakened through his own wishes. That nature which partakes of both Rajas and Tamas is said to be mixed. Hari never casts a kind eye upon the person subject to birth (and death) that is endued with such a mixed nature and that has, on that account, the principle of Pravritti in him. Only Brahma, the Grandsire of the worlds, looks upon the person that is subject to birth and death because of his mind being overwhelmed with the two inferior attributes of Rajas and Tamas.[1907] Without doubt, the deities and the Rishis are wedded to the attributes of Sattwa, O best of kings. But then they that are divested of that attribute in its subtile form are always regarded to be of mutable nature.'[1908]

"Janamejaya said, 'How can one that is fraught with the principle of change succeed in attaining to that Purushottama (the foremost of Purusha)? Do tell me all this, which is, no doubt, known to thee. Do thou discourse to me also of Pravritti in due order.'

"Vaisampayana said, 'That which is the twenty-fifth (in the enumeration of topics as made in the Sankhya system) viz., when it becomes able to abstain entirely from acts, succeeds in attaining to the Purushottama which is exceedingly subtile, which is invested with the attribute of Sattwa (in its subtile form), and which is fraught with the essences symbolised by three letters of the alphabet (viz., A, U, and M). The Sankhya system, the Aranyaka-Veda, and the Pancharatra scriptures, are all one and the same and form parts of one whole. Even this is the religion of those that are devoted with their whole souls to Narayana, the religion that has Narayana for its essence.[1909] As waves of the ocean, rising from the ocean, rush away from it only to return to it in the end, even so diverse kinds of knowledge, springing from Narayana, return to Narayana in the end. I have thus explained to thee, O son of Kuru's race, what the religion of Sattwa is. If thou beest competent for it, O Bharata, do thou practise that religion duly. Even thus did the highly-blessed Narada explain to my preceptor,--the Island-born Krishna--the eternal and immutable course, called Ekanta, (ending in One) followed by the Whites[1910] as also by the yellow-robed Yatis. Vyasa gratified with Dharma's son Yudhishthira, imparted this religion to king Yudhishthira the just who was possessed of great intelligence. Derived from my preceptor I have also communicated it to thee! O best of kings, this religion is for these reasons, exceedingly difficult of practice. Others, hearing it, become as much confounded as thou hast suffered thyself to be. It is Krishna who is the protector of the universe and its beguiler. It is He who is the destroyer and the cause, O monarch.'"

SECTION CCCL

"Janamejaya said, 'The Sankhya system, the Pancharatra scriptures, and the Aranyaka-Vedas,--these different systems of knowledge or religion,--O regenerate Rishi, are current in the world. Do all these systems preach the same course of duties, or are the courses of duties preached by them, O ascetic, different from one another? Questioned by me, do thou discourse to me on Pravritti in due order!'

"Vaisampayana said, 'I bow unto that great Rishi who is the dispeller of darkness, and whom Satyavati bore to Parasara in the midst of an island, who is possessed of great knowledge and who is endued with great liberality of soul. The learned say that he is the origin of the Grandsire Brahma; that he is the sixth form of Narayana; that he is the foremost of Rishis; that he is endued with the puissance of Yoga; that as the only son of his parents he is an incarnate portion of Narayana; and that, born under extraordinary circumstances on an Island, he is the inexhaustible receptacle of the Vedas. In the Krita age, Narayana of great puissance and mighty energy, created him as his son. Verily, the high-souled Vyasa is unborn and ancient and is the inexhaustible receptacle of the Vedas!'

"Janamejaya said, 'O best of regenerate persons, it was thou that saidst before this that the Rishi Vasishtha had a son of the name of Saktri and that Saktri had a son of the name of Parasara, and that Parasara begot a son named the Island-born Krishna endued with great ascetic merit. Thou tellest me again that Vyasa is the son of Narayana. I ask, was it in some former birth that Vyasa of immeasurable energy had sprung from Narayana? O thou of great intelligence, do tell me of that birth of Vyasa which was due to Narayana!'

"Vaisampayana said, 'Desirous of understanding the meaning of the Srutis, my preceptor, that ocean of penances, who is exceedingly devoted to the observance of all scriptural duties and the acquisition of knowledge, dwelt for some time in a particular region of the Himavat mountains. Endued with great intelligence, he became fatigued with his penances in consequence of the great strain on his energies occasioned by the composition of the Mahabharata. At that time, Sumanta and Jaimini and Paila of firm vows and myself numbering the fourth, and Suka his own son, attended on him. All of us, O king, in view of the fatigue our preceptor felt, waited dutifully upon him, engaged in doing all that was necessary for dispelling that fatigue of his. Surrounded by these disciples of his, Vyasa shone in beauty on the breast of the Himavat mountains like the Lord of all the ghostly beings, viz., Mahadeva, in the midst of those ghostly attendants of his. Having recapitulated the Vedas with all their branches as also the meanings of all the Verses in the Mahabharata, one day, with rapt attention, all of us approached our preceptor who, having controlled his senses, was at time rapt up in thought. Availing ourselves of an interval in the conversation, we asked that foremost of regenerate persons to expound to us the meanings of the Vedas and the Verses in the Mahabharata and narrate to us the incidents as well of his own birth from Narayana. Conversant as he was with all topics of enquiry, he at first discoursed to us on the interpretations of the Srutis and the Mahabharata, and then set himself to narrate to us the following incidents relating to his birth from Narayana.

"'Vyasa said, "Listen, ye disciples, to this foremost of narratives, to this best of histories that relates again to the birth of a Rishi. Appertaining to the Krita age, this narrative has become known to me through my penances, ye regenerate ones. On the occasion of the seventh creation, viz., that which was due to the primeval Lotus, Narayana, endued with the austerest penances, transcending both good and ill, and possessed of unrivalled splendour, at first created Brahma, from his navel. After Brahma had started into birth, Narayana addressed him, saying: 'Thou hast sprung from my navel. Endued with puissance in respect of creation, do thou set thyself to create diverse kinds of creatures, rational and irrational.' Thus addressed by the author of his being, Brahma with his mind penetrated by anxiety, felt the difficulty of his task and became unwilling to do what he was commenced to do. Bowing his head unto the boon-giving and illustrious Hari, the Lord of the universe, Brahma said these words unto him,--'I bow to thee, O Lord of the deities, but I ask what puissance have I to create diverse creatures? I have no wisdom. Do thou ordain what should be ordained in view of this.' Thus addressed by Brahma, the Lord of the universe, viz., Narayana, disappeared there and then from Brahma's sight. The Supreme Lord, the god of gods, the chief of those endowed with intelligence, then began to think. The Goddess of Intelligence forthwith made her appearance before the puissant Narayana. Himself transcending all Yoga, Narayana then, by dint of Yoga, applied the Goddess of Intelligence properly. The illustrious and puissant and immutable Hari, addressing the Goddess of Intelligence who was endued with activity and goodness and all the puissance of Yoga, said unto her these words:--'For the accomplishment of the task of creating all the worlds do thou enter into Brahma.' Commanded thus by the Supreme Lord, Intelligence forthwith entered Brahma. When Hari beheld that Brahma had become united with Intelligence, He once more addressed him, saying--'Do thou now create diverse kinds of creatures.'--Replying unto Narayana by uttering the word 'Yes,' Brahma reverently accepted the command of his progenitor. Narayana then disappeared from Brahma's presence, and in a moment repaired to his own place, known by the name of Deva (Light or Effulgence). Returning to His own disposition (of Unmanifestness), Hari remained in that state of oneness. After the task of creation, however, had been accomplished by Brahma, another thought arose in the mind of Narayana. Indeed, he reflected in this strain:--'Brahma, otherwise called Parameshthi, has created all these creatures, consisting of Daityas and Danavas and Gandharvas and Rakshasas. The helpless Earth has become burthened with the weight of creatures. Many among the Daityas and Danavas and Rakshasas on Earth will become endued with great strength. Possessed of penances, they will at diverse times succeed in acquiring many excellent boons. Swelling with pride and might in consequence of those boons that they will succeed in obtaining, they will oppress and afflict the deities and the Rishis possessed of ascetic might. It is, therefore, meet that I should now and then lighten the burthen of the Earth, by assuming diverse forms one after another as occasion would require. I shall achieve this task by chastising the wicked and upholding the righteous. (Thus looked after by me), the Earth, which is the embodiment of Truth, will succeed in bearing her load of creatures. Assuming the form of a mighty snake I myself have to uphold the Earth in empty space. Upheld by me thus, she will uphold the entire creation, mobile and immobile. Incarnated on the Earth, therefore, in different forms, I shall have to rescue her at such times from peril.' Having reflected in this way, the illustrious slayer of Madhu created diverse forms in his mind in which to appear from time to time for accomplishing the task in view. 'Assuming the form of a Boar, of Man-lion, of a Dwarf, and of human beings, I shall quell or slay such enemies of the deities as will become wicked and ungovernable.' After this, the original Creator of the universe once more uttered the syllable, Bho, causing the atmosphere to resound with it. From this syllable of speech (Saraswati) arose a Rishi of the name Saraswat. The son, thus born of the Speech of Narayana, came to be, also called by the name of Apantaratamas. Endued with great puissance, he was fully conversant with the past, the present, and the future. Firm in the observance of vows, he was truthful in speech.[1911] Unto that Rishi who, after birth, had bowed his head unto Narayana, the latter, who was the original Creator of all the deities and possessed of a nature that was immutable, said those words: 'Thou shouldst devote thy attention to the distribution of the Vedas, O foremost of all persons endued with intelligence.[1912] Do thou, therefore, O ascetic, accomplish what I command thee.'--In obedience to this command of the Supreme Lord from whose Speech the Rishi Apantaratamas sprang into existence, the latter, in the Kalpa named after the Self-born Manu, distributed and arranged the Vedas. For that act of the Rishi, the illustrious Hari became gratified with him, as also for his well-performed penances, his vows and observances, and his restraint of the senses or passions. Addressing him, Narayana said,--'At each Manwantara, O son, thou wilt act in this way with respect to the Vedas. Thou shalt, in consequence of this act of thine, be immutable, O regenerate one, and incapable of being transcended by any one. When the Kali age will set in, certain princes of Bharata's line, to be called by the name of Kauravas, will take their birth from thee. They will be celebrated over the Earth as high-souled princes ruling over powerful kingdoms. Born of thee, dissensions will break out among them ending in their destruction at one another's hands excepting yourself. O foremost of regenerate persons,[1913] in that age also, endued with austere penances, thou wilt distribute the Vedas into diverse classes. Indeed, in that dark age, thy complexion will become dark. Thou shalt cause diverse kinds of duties to flow and diverse kinds of knowledge also. Although endued with austere penances, yet thou shalt never be able to free thyself from desire and attachment to the world. Thy son, however, will be freed from every attachment like unto the Supreme Soul, through the grace of Madhava. It will not be otherwise. He whom learned Brahmanas call the mind-born son of the Grandsire, viz., Vasishtha endued with great intelligence and like unto an ocean of penances, and whose splendour transcends that of the Sun himself, will be the progenitor of a race in which a great Rishi of the name of Parasara, possessed of mighty energy and prowess, will take his birth. That foremost of persons, that ocean of Vedas, that abode of penances, will become thy sire (when thou wilt take birth in the Kali age). Thou shalt take thy birth as the son of a maiden residing in the house of her sire, through an act of congress with the great Rishi Parasara. Doubts thou wilt have none with respect to the imports of things past, present, and future. Endued with penances and instructed by me, thou wilt behold the incidents of thousands and thousands of ages long past away. Thou wilt see through thousands and thousands of ages also in the future. Thou shalt, in that birth, behold me, O ascetic,--me that am without birth and death,--incarnated on Earth (as Krishna of Yadu's race), armed with the discus. All this will happen to thee, O ascetic, through the merit that will be thine in consequence of thy ceaseless devotion to me. These words of mine will never be otherwise. Thou shalt be one of the foremost of creatures. Great shall be thy fame. Surya's son Sani (Saturn) will, in a future Kalpa, take birth as the great Manu of that period. During that Manwantara, O son, thou shalt, in respect of merits, be superior to even the Manus of the several periods. Without doubt, thou shalt be so through my grace. Whatever exists in the world represents the result of my exertion. The thoughts of others may not correspond with their acts. As regards myself, however, I always ordain what I think, without the least impediment!'[1914] Having said these words unto the Rishi Apantaratamas, otherwise called by the name of Saraswat, the Supreme Lord dismissed him, saying unto him.--'Go.' I am he that was born as Apantaratamas through the command of Hari. Once more have I taken birth as the celebrated Krishna-Dwaipayana, a delighter of the race of Vasishtha.[1915] I have thus told you, my dear disciples, the circumstances, of my own former birth which was due to the grace of Narayana in so much that I was a very portion of Narayana himself. Ye foremost of intelligent persons, I underwent, in days of yore, the austerest penances, with the aid of the highest abstraction of the mind. Ye sons, moved by my great affection for yourselves that are devoted to me with reverence, I have told you everything relating to what you wished to know from me, viz., my first birth in days of remote antiquity and that other birth subsequent to it (viz., the present one)!"'

"Vaisampayana continued, 'I have thus narrated to thee, O monarch, the circumstances connected with the former birth of our revered preceptor, viz., Vyasa of unstained mind, as asked by thee. Listen to me once again. There are diverse kinds of cults, O royal sage, that go by diverse names such as Sankhya, Yoga, the Pancha-ratra, Vedas, and Pasupati. The promulgator of Sankhya cult is said to be the great Rishi Kapila. The primeval Hiranyagarbha, and none else, is the promulgator of the Yoga system. The Rishi Apantaratamas is said to be the preceptor of the Vedas, some call that Rishi by the name of Prachina-garbha. The cult known by the name of Pasupata was promulgated by the Lord of Uma, that master of all creatures, viz., the cheerful Siva, otherwise known by the name of Sreekantha, the son of Brahma. The illustrious Narayana is himself the promulgator of the cult, in its entirety, contained in the Pancharatra scriptures. In all these cults, O foremost of kings, it is seen that the puissant Narayana is the one sole object of exposition. According to the scriptures of these cults and the measure of knowledge they contain, Narayana is the one sole object of worship they inculcate. Those persons whose visions, O king, are blinded by darkness, fail to understand that Narayana is the Supreme Soul pervading the entire universe. Those persons of wisdom who are the authors of the scriptures say that Narayana, who is a Rishi, is the one object of reverent worship in the universe. I say that there is no other being like Him. The Supreme Deity, called by the name of Hari, resides in the hearts of those that have succeeded (with the aid of the scriptures and of inference) in dispelling all doubts. Madhava never resides in the hearts of those that are under the sway of doubts and that would dispute away everything with the aid of false dialectics. They that are conversant with the Pancharatra scriptures, that are duly observant of the duties laid down therein, and that are devoted to Narayana with their whole souls, succeed in entering into Narayana. The Sankhya and the Yoga systems are eternal. All the Vedas, again, O monarch, are eternal. The Rishis, in all these systems of cult, have declared that this universe existing from ancient times is Narayana's self. Thou shouldst know that whether acts, good or bad, are laid down in the Vedas and occurrence in heaven and Earth, between the sky and the waters, are all caused by and flow from that ancient Rishi Narayana.'"

SECTION CCCLI

"Janamejaya said, 'O regenerate one, are there many Purushas or is there only one? Who, in the universe, is the foremost of Purushas? What, again, is said to be the source of all things?'

"Vaisampayana said, 'In the speculations of the Sankhya and the Yoga systems many Purushas have been spoken of, O jewel of Kuru's race. Those that follow these systems do not accept that there is but one Purusha in the universe.[1916] In the same manner in which the many Purushas are said to have one origin in the Supreme Purusha, it may be said that this entire universe is identical with that one Purusha of superior attributes. I shall explain this now, after bowing to my preceptor Vyasa, that foremost of Rishis, who is conversant with the soul, endued with penances, self-restrained, and worthy of reverent worship. This speculation on Purusha, O king, occurs in all the Vedas. It is well known to be identical with Rita and Truth. The foremost of Rishis, viz., Vyasa, has thought upon it. Having occupied themselves with reflection on what is called Adhyatma, diverse Rishis, O king, having Kapila for their first, have declared their opinions on the topic both generally and particularly. Through the grace of Vyasa of immeasurable energy, I shall expound to thee what Vyasa has said in brief on this question of the Oneness of Purusha. In this connection is cited the old narrative of the discourse between Brahma, O king, and the Three-eyed Mahadeva. In the midst of the Ocean of milk, there is a very high mountain of great effulgence like that of gold, known, O monarch, by the name of Vaijayanta. Repairing thither all alone, from his own abode of great splendour and felicity, the illustrious deity Brahma used very often to pass his time, engaged in thinking on the course of Adhyatma. While the four-faced Brahma of great intelligence was seated there, his son Mahadeva, who had sprung from his forehead encountered him one day in course of his wanderings through the universe. In days of yore, the Three-eyed Siva endued with puissance and high Yoga, while proceeding along the sky, beheld Brahma seated on that mountain and, therefore, dropped down quickly on its top. With a cheerful heart he presented him before his progenitor and worshipped his feet. Beholding Mahadeva prostrated at his feet, Brahma took him up with his left hand. Having thus raised Mahadeva up, Brahma, that puissant and one Lord of all creatures, then addressed his son, whom he met after a long time, in these words.

"'The Grandsire said, "Welcome art thou, O thou of mighty arms. By good luck I see thee after such a long time come to my presence. I hope, O son, that everything is right with thy penances and thy Vedic studies and recitations. Thou art always observant of the austerest penances. Hence I ask thee about the progress and well-being of those penances of thine!"

"'Rudra said, "O illustrious one, through thy grace, all is well with my penances and Vedic studies. It is all right, again, with the universe. I saw thy illustrious self a long while ago in thy own home of felicity and effulgence. I am coming thence to this mountain that is now the abode of thy feet.[1917] Great is the curiosity excited in my mind by this withdrawal of thyself into such a lone spot from thy usual region of felicity and splendour. Great must the reason be, O Grandsire, for such an act on thy part. Thy own foremost abode is free from the pains of hunger and thirst, and inhabited by both deities and Asuras, by Rishis of immeasurable splendour, as also by Gandharvas and Apsaras. Abandoning such a spot of felicity, thou residest alone in this foremost of mountains. The cause of this cannot but be grave."

"'Brahma said, "This foremost of mountains, called Vaijayanta, is always my residence. Here, with concentrated mind, I meditate on the one universal Purusha of infinite proportions."

"'Rudra said, "Self-born thou art. Many are the Purushas that have been created by thee. Others again, O Brahma, are being created by thee. The Infinite Purusha, however, of whom thou speakest, is one and single. Who is that foremost of Purushas, O Brahma, that is being meditated by thee? Great is the curiosity I feel on this point. Do thou kindly dispel the doubt that has taken possession of my mind."

"'Brahma said, "O son, many are those Purushas of whom thou speakest. The one Purusha, however, of whom I am thinking, transcends all Purushas and is invisible. The many Purushas that exist in the universe have that one Purusha as their basis; and since that one Purushas is said to be the source whence all the innumerable Purushas have sprung, hence all the latter, if they succeed in divesting themselves of attributes, become competent to enter into that one Purusha who is identified with the universe, who is supreme, who is the foremost of the foremost, who is eternal, and who is himself divested of and is above all attributes."'"

SECTION CCCLII

"'Brahma said,--"Listen, O son, as to how that Purusha is indicated. He is eternal and immutable. He is undeteriorating and immeasurable. He pervades all things.[1918] O best of all creatures, that Purusha cannot be seen by thee, or me, or others. Those that are endued with the understanding and the senses but destitute of self-restraint and tranquility of soul cannot obtain a sight of him. The Supreme Purusha is said to be one that can be seen with the aid of knowledge alone. Though divested of body, He dwells in every body. Though dwelling, again, in bodies, He is never touched by the acts accomplished by those bodies. He is my Antaratma (inner soul). He is thy inner soul. He is the all-seeing Witness dwelling within all embodied creatures and engaged in marking their acts. No one can grasp or comprehend him at any time. The universe is the crown of his head. The universe is his arms. The universe is his feet. The universe is his eyes. The universe is his nose. Alone and single, he roves through all Kshetras (Bodies) unrestrained by any limitations on his will and as he likes. Kshetra is another name for body. And because he knows all Kshetras as also all good and bad deeds, therefore he, who is the soul of Yoga, is called by the name of Kshetrajna.[1919] No one succeeds in perceiving how he enters into embodied creatures and how he goes out of them. Agreeably to the Sankhya mode, as also with the aid of Yoga and the due observance of the ordinances prescribed by it, I am engaged in thinking of the cause of that Purusha, but alas, I am unable to comprehend that cause, excellent as it is. I shall, however, according to the measure of my knowledge, discourse to thee upon that eternal Purusha and his Oneness and supreme greatness. The learned speak of him as the one Purusha. That one eternal Being deserves the appellation of Mahapurusha (the great supreme Purusha). Fire is an element, but it may be seen to blaze up in a thousand places under thousand different circumstances. The Sun is one and single, but his rays extend over the wide universe. Penances are of diverse kinds, but they have one common origin whence they have flowed. The Wind is one, but it blows in diverse forms in the world. The great Ocean is the one parent of all the waters in the world seen under diverse circumstances. Divested of attributes, that one Purusha is the universe displayed in infinitude. Flowing from him, the infinite universe enters into that one Purusha again who transcends all attributes, when the time of its destruction comes. By casting off the consciousness of body and the senses, by casting off all acts good and bad, by casting off both truth and falsehood, one succeeds in divesting oneself of attributes. The person who realises that inconceivable Purusha and comprehends his subtile existence in the quadruple form of Aniruddha, Pradyumna, Sankarshana, and Vasudeva, and who, in consequence of such comprehension, attains to perfect tranquillity of heart, succeeds in entering into and identifying himself with that one auspicious Purusha. Some persons possessed of learning speak of him as the supreme soul. Others regarded him as the one soul. A third class of learned men describe him as the soul.[1920] The truth is that he who is the Supreme Soul is always divested of attributes. He is Narayana. He is the universal soul, and he is the one Purusha. He is never affected by the fruits of acts even as the leaf of the lotus is never drenched by the water one may throw upon it. The Karamta (acting Soul) is different. That Soul is sometimes engaged in acts and when it succeeds in casting off acts attains to Emancipation or identity with the Supreme Soul. The acting Soul is endued with the seven and ten possessions.[1921] Thus it is said that there are innumerable kinds of Purushas in due order. In reality, however, there is but one Purusha. He is the abode of all the ordinances in respect of the universe. He is the highest object of knowledge. He is at once the knower and the object to be known. He is at once the thinker and the object of thought. He is the eater and the food that is eaten. He is the smeller and the scent that is smelled. He is at once he that touches and the object that is touched. He is the agent that sees and the object that is seen. He is the hearer and the object that is heard. He is the conceiver and the object that is conceived. He is possessed of attributes and is free from them. What has previously, O son, been named Pradhana, and is the mother of the Mahat tattwa is no other than the Effulgence of the Supreme Soul; because He it is who is eternal, without destruction and any end and ever immutable. He it is who creates the prime ordinance in respect of Dhatri himself. Learned Brahmanas call Him by the name of Aniruddha. Whatever acts, possessed of excellent merits and fraught with blessings, flow in the world from the Vedas, have been caused by Him.[1922] All the deities and all the Rishis, possessed of tranquil souls, occupying their places on the altar, dedicate to him the first share of their sacrificial offerings.[1923] I, that am Brahma, the primeval master of all creatures, have started into birth from Him, and thou hast taken thy birth from me. From me have flowed the universe with all its mobile and immobile creatures, and all the Vedas, O son, with their mysteries. Divided into four portions (viz., Aniruddha, Pradyumna, Sankarshana, and Vasudeva), He sports as He pleases. That illustrious and divine Lord is even such, awakened by His own knowledge. I have thus answered thee, O son, according to thy questions, and according to the way in which the matter is expounded in the Sankha system and the Yoga philosophy."'"

SECTION CCCLIII

Sauti said, "After Vaisampayana had explained to king Janamejaya in this way the glory of Narayana, he began to discourse on another topic by reciting the question of Yudhishthira and the answer that Bhishma gave in the presence of all the Pandavas and the Rishis as also of Krishna himself. Indeed, Vaisampayana began by saying what follows.[1924]

"'Yudhishthira said, "Thou hast, O grandsire discoursed to us on the duties appertaining to the religion of Emancipation. It behoveth thee now to tell us what the foremost duties are of persons belonging to the several modes of life!"[1925]

"'Bhishma said, "The duties ordained in respect of every mode of life are capable, if well performed, of leading to heaven and the high fruit of Truth. Duties which are as so many doors, to great sacrifices and gifts and none of the practices inculcated by them are futile in respect of consequence. One who adopts particular duties with steady and firm faith, praises these duties adopted by him to the exclusion of the rest, O chief of Bharata's race. This particular topic, however, on which thou wishest me to discourse was in days of yore the subject of conversation between the celestial Rishi Narada and the chief of the deities, viz., Indra. The great Rishi Narada, O king, revered by all the world is a siddha i.e., his sadhana has met fulfilment. He wanders through all the worlds unobstructed by anything, like the all-pervading wind itself. Once upon a time he repaired to the abode of Indra. Duly honoured by the chief of the deities, he sat close to his host. Beholding him seated at his ease and free from fatigue, the lord of Sachi addressed him, saying,--'O great Rishi, is there any thing wonderful that has been beheld by thee, O sinless one? O regenerate Rishi, crowned with ascetic success, thou rovest, moved by curiosity, through the universe of mobile and immobile objects, witnessing all things. O celestial Rishi, there is nothing in the universe that is unknown to thee. Do thou tell me, therefore, of any wonderful incident which thou mayst have seen or heard of or felt.' Thus questioned, Narada, that foremost of speakers, O king, then commented to recite unto the chief of the celestials the extensive history that follows. Listen now to me as I recite that story which Narada told before Indra. I shall narrate it in the same manner in which the celestial Rishi had narrated it, and for the same purpose that he had in view!"'"

SECTION CCCLIV

"'Bhishma said, "In an excellent town called by the name of Mahapadma which was situate on the southern side of the river Ganga, there lived, O best of men, a Brahmana of concentrated soul. Born in the race of Atri, he was endued with amiability. All his doubts had been dispelled (by faith and contemplation) and he was well conversant with the path he was to follow. Ever observant of the religious duties, he had his anger under perfect control. Always contented, he was the complete master of his senses. Devoted to penances and study of the Vedas, he was honoured by all good men. He earned wealth by righteous means and his conduct in all things corresponded with the mode of life he led and the order to which he belonged. The family to which he belonged was large and celebrated. He had many kinsmen and relatives, and many children and spouses. His behaviour was always respectable and faultless. Observing that he had many children, the Brahmana betook himself to the accomplishment of religious acts on a large scale. His religious observances, O king, had reference to the customs of his own family.[1926] The Brahmana reflected that three kinds of duties have been laid down for observances. There were first, the duties ordained in the Vedas in respect of the order in which he was born and the mode of life he was leading (viz., a Brahmana in the observance of domesticity). There were secondly, the duties prescribed in the scriptures, viz., those especially called the Dharmasastras. And, thirdly, there were those duties that eminent and revered men of former times have followed though not occurring either in the Vedas or the scriptures.[1927] 'Which of these duties should I follow? Which of them, again, followed by me, are likely to lead to my benefit? Which, indeed, should be my refuge?'--Thoughts like these always troubled him. He could not solve his doubts. While troubled with such reflections, a Brahmana of concentrated soul and observant of a very superior religion, came to his house as a guest. The house-holder duly honoured his guest according to those ordinances of worship that are laid down in the scriptures. Beholding his guest refreshed and seated at ease, the host addressed him in the following words.

"'"The Brahmana said, 'O sinless one, I have become exceedingly attached to thee in consequence of the sweetness of thy conversation. Thou hast become my friend. Listen to me, for I wish to say something unto thee. O foremost of Brahmanas, after making over the duties of a householder to my son, I wish to discharge the highest duties of man. What, O regenerate one, should be my path? Relying upon the Jiva soul, I wish to achieve existence in the one (supreme) soul. Alas, bound up in the ties of attachment, I have not the heart to actually set myself to the accomplishment of that task.[1928] And since the best portion of my life has passed away in the observance of domesticity, I desire to devote the remnant of my life in earning the means of defraying the expenses of my journey in respect of the time to come. The desire has arisen in my mind of crossing the ocean of the world. Alas, whence shall I get the raft of religion (with which to accomplish my purposes)? Hearing that even the very deities are persecuted and made to endure the fruits of their acts, and beholding the rows of Yama's standards and flags floating over the heads of all creatures, my heart fails to derive pleasure from the diverse objects of pleasure with which it comes into contact. Beholding also that the Yatis depend for their sustenance upon alms obtained in course of their rounds of mendicancy, I have no respect for the religion of the Yatis as well. O my reverend guest, do thou, aided by that religion which is founded upon the basis of intelligence and reason, set me to the observance of a particular course of duties and observance!'"[1929]

"'Bhishma continued, "Endued with great wisdom, the guest, hearing this speech of his host which was consistent with righteousness, said these sweet words in a melodious voice.

"'"The guest said, 'I myself also am confounded with respect to this topic. The same thought occupies my mind. I am unable to arrive at definite conclusions. Heaven has many doors. There are some that applaud Emancipation. Some regenerate persons praise the fruits attainable by the performance of sacrifices. Some there are that take refuge in the forest mode of life. Some, again, betake themselves to the domestic mode of life. Some rely upon the merits attainable by an observance of the duties of kings. Some rely upon the fruits of that culture which consists in restraining the soul. Some think that the merits resulting from a dutiful obedience to preceptors and seniors are efficacious. Some betake themselves to restraints imposed on speech. Some by waiting dutifully upon their mothers and fathers, have gone to heaven. Some have ascended to heaven by practising the duty of compassion, and some by practising Truth. Some rush to battle, and after laying down their lives, have attained to heaven. Some, again, attaining to success by practising the vow called Unccha, have betaken themselves to the path of heaven. Some have devoted themselves to the study of the Vedas. Endued with auspiciousness and wedded to such study, these men, possessed of intelligence, with tranquil souls, and having their senses under complete control, attain to heaven. Others characterised by simplicity and truth, have been slain by men of wickedness. Endued with pure souls, such men of truth and simplicity, have become honoured denizens of heaven. In this world, it is seen, that men betake themselves to heaven, through a thousand doors of duty, all standing wide open. My understanding has been troubled by thy question, like a fleecy cloud before the wind.'"'"

SECTION CCCLV

"'"The guest continued, 'For all that, O Brahmana, I shall endeavour to instruct thee duly. Listen to me as I recite to thee that which I have heard from my preceptor. In that place whence, in course of a former creation, the wheel of righteousness was set in motion, in that forest which is known by the name of Naimisha, and which is situate on the banks of the Gomati, there is a city called after the Nagas. There, in that region, all the deities, being assembled together, had in days of old performed a grand sacrifice. There the foremost of earthly kings, Mandhatri, vanquished Indra, the chief of the celestials. A mighty Naga, of righteous soul, dwells in the city that stands in that region. That great Naga is known by the name of Padmanabha or Padma. Walking in the triple path (of acts, knowledge, and adoration) he gratifies all creatures in thought, word, and deed. Reflecting upon all things with great care, he protects the righteous and chastises the wicked by adopting the quadruple policy of conciliation, provoking dissensions, making gifts or bribes, and using force. Repairing thither, thou shouldst put to him the questions thou wishest. He will show thee truly what the highest religion is. That Naga is always fond of guests. Endued with great intelligence, he is well conversant with the scriptures. He is possessed of all desirable virtues the like of which are not to be noticed in any other person. By disposition he is always observant of those duties which are performed with or in water.[1930] He is devoted to the study of the Vedas. He is endued with penances and self-restraint. He has great wealth. He performs sacrifice, makes gifts, abstains from inflicting injury and practises forgiveness. His conduct in all respects is excellent. Truthful in speech and freed from malice, his behaviour is good and his senses are under proper control. He eats after feeding all his guests and attendants. He is kind of speech. He has knowledge of what is beneficial and what is simple and right and what is censurable. He takes stock of what he does and what he leaves undone. He never acts with hostility towards any one. He is always engaged in doing what is beneficial to all creatures. He belongs to a family that is as pure and stainless as the water of a lake in the midst of the Ganges.'"'"

SECTION CCCLVI

"'"The host replied, 'I have heard these words of thine, that are so consoling, with as much gratification as is felt by a person heavily loaded when that load is taken off his head or shoulders. The gratification that a traveller who has made a long journey on foot feels when he lies down on a bed, that which a person feels when he finds a seat after having stood for a long while for want of room, or that which is felt by a thirsty person when he finds a glass of cool water, or that which is felt by a hungry man when he finds savoury food set before him, or that which a guest feels when a dish of desirable food is placed before him at the proper time, or that which is felt by an old man when after long coveting he gets a son, or that which is experienced by one when meeting with a dear friend or relative about whom one had become exceedingly anxious, resembles that with which I have been filled in consequence of these words uttered by thee.[1931] Like a person with upturned gaze I have heard what has fallen from thy lips and am reflecting upon their import. With these wise words of thine thou hast truly instructed me! Yes, I shall do what thou hast commanded me to do. Thou mayst go tomorrow at dawn, passing the night happily with me and dispelling thy fatigue by such rest. Behold, the rays of the divine Surya have been partially dimmed and the god of day is proceeding in his downward course!'"

"'Bhishma continued, "Hospitably waited upon by that Brahmana, the learned guest, O slayer of foes, passed that night in the company of his host. Indeed, both of them passed the night happily, conversing cheerfully with each other on the subject of the duties of the fourth mode of life, viz., Sannyasa (Renunciation). So engrossing was the nature of their conversation that the night passed away as if it were day. When morning came, the guest was worshipped with due rites by the Brahmana whose heart had been eagerly set upon the accomplishment of what (according to the discourse of the guest) was regarded by him to be beneficial for himself. Having dismissed his guest, the righteous Brahmana, resolved to achieve his purpose, took leave of his kinsmen and relatives, and set out in due time for the abode of that foremost of Nagas, with heart steadily directed towards it."'"

SECTION CCCLVII

"'Bhishma said, "Proceeding by many delightful forests and lakes and sacred waters, the Brahmana at last arrived at the retreat of a certain ascetic. Arrived there, he enquired of him, in proper words, about the Naga of whom he had heard from his guest, and instructed by him he pursued his journey. With a clear idea of the purpose of his journey, the Brahmana then reached the house of the Naga. Entering it duly, he proclaimed himself in proper words, saying,--'Ho! who is there! I am a Brahmana, come hither as a guest!'--Hearing these words, the chaste wife of the Naga, possessed of great beauty and devoted to the observance of all duties, showed herself. Always attentive to the duties of hospitality, she worshipped the guest with due rites, and welcoming him, said, 'What can I do for you?'

"'"The Brahmana said, 'O lady, I am sufficiently honoured by thee with the sweet words thou hast said unto me. The fatigue of my journey has also been dispelled. I desire, O blessed lady, to see thy excellent lord. This is my high object. This is the one object of my desire. It is for this reason that I have come today to the residence of the Naga, thy husband.'

"'"The wife of the Naga said, 'Reverend sir, my husband has gone to drag the car of Surya for a month. O learned Brahmana, he will be back in fifteen days, and will, without doubt show himself unto thee. I have thus told thee the reason of my husband's absence from home. Be that as it may, what else is there that I can do for thee? Tell me this!'

"'"The Brahmana said, 'O chaste lady, I have come hither with the object of seeing thy husband. O reverend dame, I shall dwell in the adjacent forest, waiting for his return. When thy husband comes back, do kindly tell him that I have arrived at this place impelled by the desire of seeing him. Thou shouldst also inform me of his return when that event occurs. O blessed lady, I shall, till then, reside on the banks of the Gomati, waiting for his return and living all the while upon frugal fare.' Having said this repeatedly unto the wife of the Naga, that foremost of Brahmanas proceeded to the banks of the Gomati for residing there till the time of the Naga's return."'"

SECTION CCCLVIII

"'Bhishma continued, "The Nagas of that city became exceedingly distressed when they saw that that Brahmana, devoted to the practice of penances, continued to reside in the forest, entirely abstaining all the while from food, in expectation of the arrival of the Naga chief. All the kinsmen and relatives of the great Naga, including his brother and children and wife, assembling together, repaired to the spot where the Brahmana was staying. Arrived on the banks of the Gomati, they beheld that regenerate person seated in a secluded spot, abstaining from food of every kind, observant the while of excellent vows, and engaged in silently reciting certain Mantras. Approaching the presence of the Brahmana and offering him due worship, the kinsmen and relatives of the great Naga said unto him these words fraught with candour:--'O Brahmana, endued with wealth of asceticism, this is the sixth day of thy arrival here, but thou sayest no word about thy food. O regenerate one, thou art devoted to righteousness. Thou hast come to us. We two are here in attendance upon thee. It is absolutely necessary that we should do the duties of hospitality to thee. We are all relations of the Naga chief with whom thou hast business. Roots or fruits, leaves, or water, or rice or meat, O best of Brahmanas, it behoveth thee to take for thy food. In consequence of thy dwelling in this forest under such circumstances of total abstention from food, the whole community of Nagas, young and old, is being afflicted, since this thy fast implies negligence on our part to discharge the duties of hospitality. We have none amongst us that has been guilty of Brahmanicide. None of us has ever lost a son immediately after birth. No one has been born in our race that has eaten before serving the deities or guests or relatives arrived at his residence.'

"'"The Brahmana said, 'In consequence of these solicitations of you all, I may be regarded to have broken my fast. Eight days are wanting for the day to come when the chief of the Nagas will return.[1932] If, on the expiry of the eighth night hence, the chief of the Nagas does not come back, I shall then break this fast by eating. Indeed, this vow of abstaining from all food that I am observing is in consequence of my regard for the Naga chief. You should not grieve for what I am doing. Do you all return to whence you came. This my vow is on his account. You should not do anything in consequence of which this my vow may be broken.'--The assembled Nagas, thus addressed by the Brahmana, were dismissed by him, whereupon, O foremost of men, they returned to their respective residences."'"

SECTION CCCLIX

"'Bhishma said, "Upon the expiry of the period of full fifteen days, the Naga chief (Padmanabha), having finished his task of dragging the car of Surya and obtained the latter's permission, came back to his own house. Beholding him come back, his spouse approached him quickly for washing his feet and dutifully discharging other tasks of a similar nature. Having gone through these tasks, she took her seat by his side. The Naga then, refreshed from fatigue, addressed his dutiful and chaste wife, saying, 'I hope, my dear wife, that during my absence thou hast not been unmindful of worshipping the deities and guests agreeably to the instructions I gave thee, and according to the ordinances laid down in the scriptures. I hope, without yielding to that uncleansed understanding which is natural to persons of thy sex, thou hast, during my absence from home, been firm in the observance of the duties of hospitality. I trust that thou hast not transcended the barriers of duty and righteousness.'

"'"The wife of the Naga said, 'The duty of disciples is to wait with reverence upon their preceptor accomplishing his bidding; that of Brahmanas is to study the Vedas and bear them in memory; that of servants is to obey the commands of their masters; that of the king is to protect his people by cherishing the good and chastising the wicked. It is said that the duties of a Kshatriya embrace the protection of all creatures from wrong and oppression. The duty of the Sudra is to serve with humility persons of the three regenerate orders, viz., Brahmanas, Kshatriyas and Vaisyas. The religion of the house-holder, O chief of the Nagas, consists in doing good to all creatures. Frugality of fare and observance of vow in due order, constitute merit (for persons of all classes) in consequence of the connection that exists between the senses and the duties of religion.[1933] "Who am I? Whence have I come? What are others to me and what am I to others?"--these are the thoughts to which the mind should ever be directed by him who leads that course of life which leads to Emancipation. Chastity and obedience to the husband constitute the highest duty of the wife. Through thy instruction, O chief of the Nagas, I have learnt this well. I, therefore, that am well conversant with my duty, and that have thee for my husband--thee that art devoted to righteousness,--O, why shall I, swerving from the path of duty, tread along the path of disobedience and sin? During thy absence from home, the adorations to the deities have not fallen off in any respect. I have also, without the slightest negligence, attended to the duties of hospitality towards persons arrived as guests in thy abode. Fifteen days ago a Brahmana has come here. He has not disclosed his object to me. He desires to have an interview with thee. Dwelling the while on the banks of the Gomati he is anxiously expecting thy return. Of rigid vows, that Brahmana is sitting there, engaged in the recitation of the Vedas. O chief of the Nagas, I have made a promise to him to the effect that I would despatch thee to him as soon as thou wouldst come back to thy abode. Hearing these words of mine, O best of Nagas, it behoveth thee to repair thither. O thou that hearest with thy eyes, it behoveth thee to grant unto that regenerate person the object that has brought him hither!'"'"[1934]

SECTION CCCLX

"'"The Naga said, 'O thou of sweet smiles, for whom hast thou taken that Brahmana? Is he really a human being or is he some deity that has come hither in the disguise of a Brahmana? O thou of great fame, who is there among human beings that would be desirous of seeing me or that would be competent for the purpose? Can a human being, desiring to see me, leave such a command with thee about dispatching me to him for paying him a visit at the place where he is dwelling? Amongst the deities and Asuras and celestial Rishis, O amiable lady, the Nagas are endued with great energy. Possessed of great speed, they are endued again with excellent fragrance. They deserve to be worshipped. They are capable of granting boons. Indeed, we too deserve to be followed by others in our train. I tell thee, O lady, that we are incapable of being seen by human beings.'[1935]

"'"The spouse of the Naga chief said, 'Judging by his simplicity and candour I know that that Brahmana is not any deity who subsists on air. O thou of great wrath, I also know this, viz., that he reveres thee with all his heart. His heart is set upon the accomplishment of some object that depends upon thy aid. As the bird called Chataka, which is fond of rain, waits in earnest expectation of a shower (for slaking its thirst), even so is that Brahmana waiting in expectation of a meeting with thee.[1936] Let no calamity betake him in consequence of his inability to obtain a sight of thee. No person born like thee in a respectable family can be regarded to remain respectable by neglecting a guest arrived at his house.[1937] Casting off that wrath which is natural to thee, it behoveth thee to go and see that Brahmana. It behoveth thee not to suffer thyself to be consumed by disappointing that Brahmana. The king or the prince, by refusing to wipe the tears of persons that come to him from hopes of relief, incurs the sin of foeticide. By abstaining from speech one attains to wisdom. By practising gifts one acquires great fame. By adhering to truthfulness of speech, one acquires the gift of eloquence and comes to be honoured in heaven. By giving away land one attains to that high end which is ordained for Rishis leading the sacred mode of life. By earning wealth through righteous means, one succeeds in attaining to many desirable fruits. By doing in its entirety what is beneficial for oneself, one can avoid going to hell. That is what the righteous say.'

"'"The Naga said, 'I had no arrogance due to pride. In consequence, however, of my birth, the measure of my arrogance was considerable. Of wrath, which is born of desire, O blessed lady, I have none. It has all been consumed by the fire of thy excellent instructions. I do not behold, O blessed dame, any darkness that is thicker than wrath. In consequence, however, of the Naga having excess of wrath, they have become object of reproach with all persons.[1938] By succumbing to the influence of wrath, the ten-headed Ravana of great prowess, became the rival of Sakra and was for that reason slain by Rama in battle. Hearing that the Rishi Rama of Bhrigu's race had entered the inner apartments of their palace for bringing away the calf of the Homa cow of their sire, the sons of Kartavirya, yielding to wrath, took such entry as an insult to their royal house, and as the consequence thereof, they met with destruction at the hands of Rama. Indeed, Kartavirya of great strength, resembling the Thousand-eyed Indra himself, in consequence of his having yielded to wrath, was slain in battle by Rama of Jamadagni's race. Verily, O amiable lady at thy words I have restrained my wrath, that foe of penances that destroyer of all that is beneficial for myself. I praise my own self greatly since, O large-eyed one, I am fortunate enough to own thee for my wife,--thee that are possessed of every virtue and that hast inexhaustible merits. I shall now proceed to that spot where the Brahmana is staying. I shall certainly address that Brahmana in proper words and he shall certainly go hence, his wishes being accomplished.'"'"

SECTION CCCLXI

"'Bhishma said, "Having said these words unto his dear spouse, the chief of the Nagas proceeded to that place where the Brahmana was sitting in expectation of an interview with him. As he proceeded, he thought of the Brahman and wondered as to what the business could be that had brought him to the Naga city. Arrived at his presence, O chief of men, that foremost of Nagas devoted by his nature to righteousness, addressed his guest in sweet words, saying, 'O Brahmana do not yield to wrath. I address thee in peace. Do not be angry. After whom hast thou come hither? What is thy object? Coming to thee, I ask thee in affection, O regenerate one whom dost thou adore in this retired spot on the banks of the Gomati!'

"'"The Brahmana said, 'Know that my name is Dharmaranya, and that I have come hither for obtaining a sight of the Naga Padmanabha, O foremost of all regenerate persons. With him I have some business. I have heard that he is not at home and that, therefore, I am not now near his present quarters. Like a Chataka waiting in expectation of the clouds, I am waiting for him whom I regard as dear to me. For dispelling all evil from him and bringing about what is beneficial to him, I am engaged in reciting the Vedas till he comes and am in Yoga and passing my time happily.'

"'"The Naga said, 'Verily, thy conduct is exceedingly good. Pious thou art and devoted to the good of all righteous persons. O highly blessed Brahmana, every praise is due to thee. Thou beholdest the Naga with eyes of affection. I am that Naga, O learned Rishi, whom thou seekest. Do thou command me, as thou wishest, in respect of what is agreeable to thee and what I should do for thee. Having heard from my spouse that thou art here, I have approached this spot, O regenerate one, for beholding thee. When thou hast come hither, thou art certain to return hence with thy object fulfilled. It behoveth thee, O foremost of regenerate persons, to employ me to any task with all confidence. All of us have certainly been purchased by thee with thy merits,[1939] since thou, disregarding what is for thy own good, hast employed thy time in seeking the good of ourselves.'

"'"The Brahmana said, 'O highly blessed Naga, I have come hither, moved by the desire of obtaining a sight of thee. I have come here, ignorant as I am with all things, for asking thee about something. O Naga, relying on the Jiva-soul, I desire to attain to the Supreme Soul which is the end of the Jiva-soul. I am neither attached to, nor dissociated from, the world.[1940] Thou shinest with the effulgence of thy own merits covered by pure fame,--with an effulgence that is as agreeable as that of the moon. O thou that livest on air alone, do thou first answer a question that I wish to put to thee. Afterwards I shall inform thee of the object that has brought me hither!'"'"

SECTION CCCLXII

"'"The Brahmana said, 'Thou goest away for dragging the one-wheeled car of Vivaswat according to thy turn. It behoveth thee to describe to me anything wonderful that thou mayst have noticed in those regions through which thou sojournest!'

"'"The Naga said, 'The divine Surya is the refuge or home of innumerable wonders. All the creatures that inhabit the three worlds have flowed from Surya. Innumerable Munis, crowned with ascetic success, together with all the deities, reside in the rays of Surya like birds perching on the branches of trees. What, again, can be more wonderful than this that the mighty Wind, emanating from Surya, takes refuge in his ray and thence yawns over the universe? What can be more wonderful than this, O regenerate Rishi, that Surya, dividing the Wind into many portions from desire of doing good to all creatures, creates rain that falls in the rainy season? What can be more wonderful than this that the Supreme Soul, from within the solar disc, himself bathed in blazing effulgence, looketh upon the universe? What can be more wonderful than this that Surya has a dark ray which transforms itself into clouds charged with rain and pours showers of rain when the season comes? What can be more wonderful than this that drinking up for eight months the rain he pours down, he pours it down once again in the rainy season? In certain rays of Surya, the Soul of the universe is said to reside. From Him is the seed of all things, and it is He that upholds the Earth with all her mobile and immobile creatures. What can be more wonderful, O Brahmana, than this, that the foremost of Purushas, eternal and mighty-armed, endued with exceeding effulgence, eternal, and without beginning and without end, resides in Surya? Listen however, to one thing I shall tell you now. It is the wonder of wonders. I have seen it in the clear sky, in consequence of my adjacence to Surya. In former times, one day at the hour of noon, while Surya was shining in all his glory and giving heat to everything we beheld a Being coming towards Surya, who seemed to shine with effulgence that was equal to that of Surya himself. Causing all the worlds to blaze up with his glory and filling them with his energy, he came, as I have already told thee, towards Surya, rending the firmament, as it were, for making his path through it. The rays that emanated from his body seemed to resemble the blazing effulgence of libations of clarified butter poured into the sacrificial fire. In consequence of his energy and splendour he could not be looked at. His form seemed to be indescribable. Indeed, he appeared to us to be like a second Surya. As soon as he came near, Surya extended his two hands (for giving him a respectful reception). For honouring Surya in return, he also extended his right-hand. The latter then, piercing through the firmament, entered into Surya's disc. Mingling then with Surya's energy, he seemed to be transformed into Surya's self. When the two energies thus met together, we were so confounded that we could not any longer distinguish which was which. Indeed, we could not make out who was Surya whom we bore on his car, and who was the Being that we had seen coming through the sky. Filled with confusion, we then addressed Surya, saying,--"O illustrious one who is this Being that has mixed himself with thee and has been transformed into thy second self?"'"'"

SECTION CCCLXIII

"'"'Surya said, "This Being is not the god of fire, he is not an Asura. Nor is he a Naga. He is a Brahmana who has attained to heaven in consequence of his having been crowned with success in the observance of the vow called Unccha.[1941] This person had subsisted upon fruits and roots and upon the fallen leaves of trees. He had sometimes subsisted upon water, and sometimes upon air alone, passing his days with concentrated soul. The deity Mahadeva had been gratified by him with constant recitation of the Samhitas. He had endeavoured to accomplish those acts that lead to heaven. Through the merits of those acts he hath now attained to heaven. Without wealth and without desire of any kind, he had observed the vow called Unccha in the matter of his sustenance. This learned Brahmana, ye Nagas, had been devoted to the good of all creatures. Neither deities, nor Gandharvas, nor Asuras, nor Nagas, can be regarded as superior to those creatures that attain to this excellent end of coming into the solar disc?"--Even such, O regenerate one, was the wonderful incident that I beheld on that occasion. That Brahmana, who was crowned with success by the observance of the Unccha vow and who thus obtained an end that persons crowned with ascetic success acquire, to this day, O regenerate one, goes round the Earth, staying in the disc of Surya!'"'"

[NOTE: There was no section CCLXIV in the source edition.--JBH]

SECTION CCCLXV

"'"The Brahmana said, 'Without doubt, this is very wonderful, O Naga, I have been highly gratified by listening to thee. By these words of thine that are fraught with subtile meaning, thou hast shown me the way I am to follow. Blessed be thou, I desire to depart hence. O best of Nagas, thou shouldst recollect me now and then and enquire after me by sending thy servant.'

"'"The Naga said, 'The object that brought thee here is still in thy breast, for thou hast not as yet disclosed it to me. Where then wilt thou go? Tell me, O regenerate one, what should be done by me, and what that object is which brought thee hither. After the accomplishment of thy business, whatever it is, expressed or unexpressed in speech, thou mayst depart, O foremost of regenerate persons, saluting me and dismissed by me cheerfully, O thou of excellent vows. Thou hast conceived a friendship for me. O regenerate Rishi, it behoveth thee not to depart from this place after having only seen me, thyself sitting under the shade of this tree. Thou hast become dear to me and I have become dear to thee, without doubt. All the persons in this city are thine. What objection then is there, O sinless one, to pass some time in my house?--'

"'"The Brahmana said, 'It is even so, O thou of great wisdom, O Naga that hast acquired a knowledge of the soul. It is very true that the deities are not superior to thee in any respect. He that is thyself, is verily myself, as he that is myself is truly thyself. Myself, thyself, and all other creatures, shall all have to enter into the Supreme Soul. Doubt penetrated my mind, O chief of Nagas, in the matter of the best means for winning righteousness or merit. That doubt has been dispelled by thy discourse, for I have learnt the value of the Unccha vow. I shall hence follow that which is so very efficacious in the matter of beneficial consequences. That, O blessed one, has become my certain conclusion now, based on excellent reasons. I take thy leave. Blessings to thee. My object has been accomplished, O Naga.'"

"'Bhishma said, "Having saluted that foremost of Nagas in this way, the Brahmana (named Dharmaranya), firmly resolved to follow the Unccha mode of life, proceeded to the presence, O king, of Chyavana of Bhrigu's race, from desire of being formally instructed and initiated in that vow.[1942] Chyavana performed the Samskara rites of the Brahmana and formally initiated him into the Unccha mode of life. The son of Bhrigu, O monarch, recited this history to king Janaka in his place. King Janaka, in his turn, narrated it to the celestial Rishi Narada of high soul. The celestial Rishi Narada too, of stainless acts, repairing on one occasion to the abode of Indra, the chief of the deities, gave to Indra this history upon being asked by him. The chief of the celestials, having obtained it thus from Narada, recited this blessed history to a conclave consisting of all the foremost Brahmanas, O monarch. On the occasion, again, of my dreadful encounter with Rama of Bhrigu's race (on the field of Kurukshetra), the celestial Vasus, O king, recited this history to me.[1943] Asked by thee, O foremost of righteous men, I have recited this history that is excellent and sacred and fraught with great merit. Thou hadst asked me about what constitutes the highest duty, O king. This history is my answer to thy query. A brave man he was, O monarch, that betook himself to the practice of the Unccha vow in this way, without expectation of any fruit. Firmly resolved, that Brahmana, instructed, by the chief of Nagas in this way about his duty, betook himself to the practice of Yama and Niyama, and subsisting the while upon such food as was allowed by the Unccha vow, proceeded to another forest."'"

The end of Santi Parva.

FOOTNOTES

1. Literally, the period of impurity. The period of mourning is the period of impurity, according to the Hindu scriptures. By performing the Sraddha rite, one becomes pure again. Till then, one can perform no religious rites.

2. Literally, "shall not appear to thee by inward light."

3. The meaning is this, "This weapon shall not dwell with thee up to thy last moments. Thou shalt forget it or it shall not appear at thy bidding, when thy death becomes nigh, though at other times, thou mayst be master of it."

4. The Kurus, our foes, having fallen in battle, have all gone to heaven, while grief has become our lot.

5. Sanjata Valaratnesu is the true reading.

6. The Bombay reading Jayaphalam is correct. The Bengal reading Jammaphalam, however, is not unmeaning.

7. What Yudhishthira says here is this: all the warriors that have been slain in this battle have perished, they have not attained to heaven; if, indeed, heaven has been theirs, then the slayers too would obtain heaven, the scriptural ordinance having said so. It is impossible, however, to suppose that men of wrath who have done such wicked deeds should obtain such regions of bliss hereafter.

8. Pairs of opposites, such as heat and cold, joy and grief, etc. Comp. Gita.

9. Because wealth enables its possessor to practise the rites of religion.

10. The sense is that when I will not wrong the denizens of even the woods, there is little chance of my wronging men of the world.

11. There is a class of recluses who support life by gathering the fallen fruits of trees. Taking the tree for a living person, they walk under its shade and beg of it its fruits. Those fruits that fall down on such occasions are regarded as the alms granted by the tree to its mendicant guest.

12. All the possessions of a man depend upon the acts of a previous life. Wives, children and kinsmen, therefore, as agents of happiness or the reverse, depend upon one's past acts. They are effects of pre-existing causes. Then again, they may be causes of effects to be manifested in the next life, for their acts also are supposed to affect the next life of him to whom they belong.

13. i.e., they for whom he acts do not take the consequences of his acts.

14. Bhagena is explained by Nilakantha as swargaisysaryena.

15. The sense is that as the Ordainer cannot be censured, therefore, that which He has ordained for the Kshatriyas cannot be deserving of censure.

16. The meaning is that they who perform sacrifice and partake of the sacrificial food after offering it unto gods and guests, acquire such religious merit that the like of it cannot be acquired by other men. Sacrifice, therefore, is the highest act in life and the most meritorious that man can do.

17. The iti after vadi is really eti, the absence of sandhi in the proper form is Arsha. Literally rendered, the line becomes,--According to the manner in which the person of firm conviction approaches the Soul, is the success that he gets here. As the Srutis declare, if one firmly regards oneself to be Siva, the success one attains here and hereafter is after the kind of that deity.

18. The brevity of such passages is the chief obstacle to their clear comprehension. Fortunately the allusions are very plain. What is meant is that those who die during the lighted fortnights of the summer solstice attain to solar regions of bliss. Those that die during the dark fortnights of the winter solstice, attain to lunar regions. These last have to return after passing their allotted periods of enjoyment and happiness. While those that are freed from attachments, whatever the time of their Death, go to Stellar regions which are equal to that of Brahma.

19. Without attaining to the companionship of the gods and Pitris, and without obtaining Brahma, they sink in the scale of being and become worms and vermin.

20. The sense is that the gods themselves have become so by action.

21. The first word is compounded of an and astika.

22. Deva-yana is the Yana or way along which the deities have gone, the strict observance of the Vedic rites.

23. Renouncer of his own self, because he dries up his very body by denying himself food.

24. Such a person also is not a true renouncer. For a Kshatriya, again, such a mode of life would be sinful.

25. Nilakantha thinks that the object of this verse is to show that even such a life properly appertains to a Brahmana and not to a Kshatriya. Therefore, if Yudhishthira would, without reigning, live quietly in the kingdom governed by some brother of his, he would then be equally sinning.

26. Acts done from vanity, i.e., with the bragging consciousness of one being himself the actor and the arranger of everything. Acts done from a spirit of renunciation, i.e., without hope of reaping their fruits.

27. The threefold aims, i.e., Religion, Pleasure and Profit.

28. Antarala is thus explained by Nilakantha.

29. Sariram is contra-distinguished from Vahyam. The first is explained as appertaining to or encased in Sarira, i.e., the mind.

30. What Sahadeva wishes to say is that everything proceeds from selfishness is productive of death, while everything proceeding from an opposite frame of mind leads to Brahma or immortality.

31. The meaning entirely depends upon the word Swabhavam, manifestation of self. In the second line, if Vrittam be read for Bhutam the sense would remain unaltered.

32. The three kinds of angas referred to, as explained by Nilakantha are (1) the strength that depends on the master, (2) that depending on good counsels, and (3) that depending on the perseverance and the courage of the men themselves.

33. Literally, "crushed with the rod of chastisement."

34. Censure is the only punishment for a Brahmana offender. A Kshatriya may be punished by taking away all property, but care should be taken to give him food sufficient for maintaining life. A Vaisya should be punished by forfeiture of possessions. There is practically no punishment for a Sudra, for being unable to possess wealth, dispossession of wealth cannot be a punishment in his case; again, service being his duty, the imposition of labour on him cannot be a punishment. For all that, hard work may be imposed upon him.

35. A fisherman who would not slay fish would go without food.

36. The sense is that if in supporting life one kills these creatures, he does not in any way commit sin.

37. Bhoga is explained by Nilakantha as Palanaya (maryyadaya).

38. The meaning seems to be that the milch cow suffers herself to be milked, only through fear of chastisement, and maidens also marry, without practising free love, through fear of chastisement by the king, society, or Yama in the next world.

39. If this does not come up to the grossness of the doctrine--spare the rod and ruin the child,--it at least is plain that the fear of being regarded a dunce and a fool and incurring the ridicule or displeasure of the tutor and class-mates, induces one to acquire knowledge.

40. The illustration used by the commentator is that it is better to kill the tiger that has invaded the fold than remain quiet for fear of injuring that beast of prey and commit sin. For that slaughter there is merit, for if not slaughtered, the beast will slaughter the kine before the spectator's eyes and the latter would incur sin by passively witnessing the sight. At any rate, to be more general, it is better to injure, says Arjuna, from righteous motives than not to injure from fear of sin.

41. Otherwise named phlegm, bile and wind.

42. The sense is that thou wert ever superior to joy and grief and never sufferedst thyself, to be elated with joy or depressed with grief.

43. The argument seems to be this: if it is thy nature to call back thy woes even when happiness is before thee, why dost thou not then recollect the insult to your wife? The recollection of this insult will fill thee with wrath and convince thee that in slaying thy foes,--those insulters of thy wife--thou hast acted very properly.

44. The meaning is that in consequence of thy abandonment of prosperity and kingdom and, therefore, of the means of effecting thy salvation by sacrifice and gifts and other act of piety, thou shalt have to be re-born and to renew this mental battle with thy doubts.

45. This is a difficult verse, and I am not sure that I have understood it correctly. Gantavyam is explained by Nilakantha as connected with paramavyaktarupasya. According to Nilakantha, this means that thou shouldst go to, i.e. conquer, and identify thyself with, the param or foe of that which is of unmanifest form, the mind; of course, this would mean that Yudhishthira should identify himself with his own soul, for it is the soul which is his foe and with which he is battling. Such conquest and identification implies the cessation of the battle and, hence, the attainment of tranquillity.

46. The condition of Draupadi's lock,--i.e., thou hast been restored to the normal condition. Draupadi had kept her locks dishevelled since the day they had been seized by Duhsasana. After the slaughter of the Kurus, those locks were bound up as before, or restored to their normal condition.

47. The Bengal tiger acts as a fisher to both animals and men. When the tiger goes on a fishing expedition, what it usually does is to catch large fishes from shallow streams and throw them landwards far from the water's edge. The poor beast is very often followed, unperceived, by the smaller carnivorous animals, and sometimes by bands of fishermen. I have seen large fishes with the claw-marks of the tiger on them exposed for sale in a village market.

48. The sense seems to be that unless kings perform such penances they cannot escape hell. Such penances, however, are impossible for them as long as they are in the midst of luxuries. To accept wealth and not use it, therefore, is impracticable.

49. i.e., Thou art not liberated from desire.

50. The false speech, in this instance, consists in professing one's self to be really unattached while enjoying wealth and power, i.e., the hypocritical profession of renunciation in the midst of luxuries. As already said by Yudhishthira, such renunciation is impracticable.

51. The path of the Pitris means the course of Vedic rites by which one attains to bliss hereafter. The path of the gods means the abandonment of religious rites for contemplation and pious conduct.

52. This truth has been expressed in various forms of language in various passages of the Mahabharata. The fact is, the unification of infinite variety and its identification with the Supreme Soul is attainment of Brahma. One, therefore, that has attained to Brahma ceases to regard himself as separate from the rest of the universe. Selfishness, the root of sin and injury, disappears from him.

53. i.e., Sacrifice.

54. Literally, 'thy resolution is of one kind, while thy acts are of another kind!'

55. Paratantreshu is explained by Nilakantha as "dependent on destiny." If this means the fate that connects one's present life with the acts of a former one, the explanation is not incorrect. The more obvious meaning, however, is "dependent on action."

56. A wedded wife is the companion of one's religious acts.

57. Thou shouldst not, therefore, abandon action.

58. The meaning seems to be this: if a person can truly act up to his resolution of complete renunciation of everything, then that person stands alone in the midst of the world, and he is nobody's, and nobody is his. Hence, he can neither be pleased nor displeased with any one. King Janaka's abandonment, therefore, of wife and kingdom, is inconsistent with that perfect renunciation or withdrawal of self within self. He might continue to enjoy his possessions without being at all attached to or affected by them.

59. Such libations, to be efficacious, ought to be poured upon fires properly kindled with mantras.

60. Therefore, Janaka should resume his kingdom and practise charity; otherwise, religious mendicants would be undone.

61. Such an man might rule even a kingdom without forfeiting his title to be regarded a mendicant, for he might rule without attachment.

62. Refers to the well-known definition of the soul or mind in the Nyaya philosophy, which says that it is distinguished by the attributes of desire, aversion, will, pleasure and pain, and the cognitive faculties.

63. The soul, though really bereft of attributes, nevertheless revolves in a round among creatures, i.e., enters other bodies on the dissolution of those previously occupied. The reason of this round or continual journey is Avidya or illusion, viz., that absence of true knowledge in consequence of which men engage themselves in action. When the soul is freed from this Avidya, action ceases, and the soul becomes revealed in its true nature, which consists in the absence of all attributes.

64. Hetumantah Panditah means--learned in the science of reasoning; Dridhapurve is explained by Nilakantha as persons endued with strong convictions of a past life: Suduravartah means difficult of being made to understand.

65. The sense is that instead of performing sacrifices after acquisition of wealth, it is better not to perform sacrifices if they cannot be performed without wealth. Nilakantha, by interpreting Dhanahetu as sacrifices which have wealth for the means of their accomplishment, would come to this meaning directly.

66. Atmanam is explained by Nilakantha as meaning something that is regarded as dear as self, i.e., wealth. Such a person incurs the sin of killing a foetus, because that sin proceeds from killing one's own self. Improper use of wealth is, of course, regarded as killing one's own self.

67. The Srutis declare that he who frightens others is frightened himself; while he who frightens not, is not himself frightened. The fruits won by a person correspond with his practices. Yudhishthira is, therefore, exhorted to take the sovereignty, for sovereignty, righteously exercised and without attachment, will crown him with bliss hereafter.

68. Naikam na chapare is explained by Nilakantha thus. Literally, this means that it is not that others do not (praise) ekam or contemplation, i.e., some there are that praise contemplation or meditation.

69. Literally, the absence of contentment with present prosperity.

70. Adadana is explained as a robber or one who forcibly takes other people's property. Some texts read nareswarah. The sense should remain unaltered.

71. Manu also mentions a sixth of the produce as the king's share.

72. Santyakatatma is explained by Nilakantha as without pride or resigned self.

73. Yoga is explained as vigour in action, nyasa as the abandonment of pride.

74. And that have, by their death, escaped from all grief.

75. Murcchitah is explained by Nilakantha as Vardhitah.

76. True knowledge is knowledge of Brahma. What is said here is that our conduct (acts) should be framed according to the opinion of persons possessed of such knowledge.

77. What the poet says here is this: it is better not to wish for or covet wealth as a means for the performance of sacrifices than to covet it for performing sacrifices. A poor man will act better by not performing sacrifices at all than by performing them with wealth acquired by the usual means.

78. The meaning is that I must undergo such a severe penance in order that in my next life I may not be born as an inferior animal but succeed in taking birth among men.

79. Even such i.e., spring from such causes.

80. Man covets freedom from decay and immortality, but instead of obtaining what he covets for, decay and death become his portion on Earth.

81. i.e., these appear and disappear in the course of Time.

82. Literally, the science of Life.

83. This inevitable and broad path is the path of Life. What is said here is that every creature is subject to birth.

84. The first line of this verse refers to the disputed question of whether the body exists independent of life, or the creature exists independent of the body. This is much disputed by Hindu philosophers. The gross body may be dissolved, but the linga sarira (composed of the subtlest elements) exists as a cause for the unborn Soul. This is maintained by many.

85. Param here is explained by Nilakantha as Paramatma. Pay court i.e., seek to obtain and enjoy them.

86. This sacrifice is one in which the performer parts with all his wealth.

87. Vasumati means possessed of wealth (from Vasu and the syllable mat).

88. The Bengal reading chainam in the first line of 31 is better than the Bombay reading chetya, which, Nilakantha explains, means chetanavan bhava.

89. These seven sacrifices were the Agnishtoma, the Atyagnishtoma, the Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each of these required the consecration of the Soma.

90. The expression used is "He caused one umbrella only to be set up." The custom is well-known that none but kings could cause umbrellas to be held over their heads.

91. Kanwa had brought up in his retreat Bharata's mother Sakuntala who had been deserted, immediately after her birth, by her mother, Menaka, Bharata himself was born in Kanwa's retreat.

92. Jaruthyan is explained by Nilakantha as Stutyan. It may also mean Triguna-dakshinan.

93. The legend about the bringing down of Ganga is very beautiful. Ganga is nothing else than the melted form of Vishnu. For a time she dwelt in the pot (Kamandalu) of Brahman. The ancestors of Bhagiratha having perished through Kapila's curse, Bhagiratha resolved to rescue their spirits by calling down Ganga from heaven and causing her sacred waters to roll over the spot where their ashes lay. He succeeded in carrying out his resolution after conquering many difficulties. Urvasi literally means one who sits on the lap.

94. Triple-coursed, because Ganga is supposed to have one stream in heaven, one on the earth, and a third in the nether regions.

95. The sense, I think, is that such was the profusion of Dilipa's wealth that no care was taken for keeping gold-decked elephants within guarded enclosures.

96. Satadhanwan is explained by Nilakantha as one whose bow is capable of bearing a hundred Anantas.

97. Literally, "Me he shall suck."

98. The Burdwan translators take Asita and Gaya as one person called Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two different persons. Of course, both are wrong.

99. Samyapat is explained as hurling a heavy piece of wood. What it meant here is that Yayati, having erected an altar, took up and hurled a piece of wood forward, and upon the place where it fell, erected another altar. In this way he proceeded till he reached the very sea shore.

100. Dakshinah is explained by Nilakantha as men possessed of Dakshya. It may mean liberal-minded men.

101. Literally, 'there was but one umbrella opened on the earth in his time.'

102. The word in the original is nala. Nilakantha supposes that it has been so used for the sake of rhythm, the correct form being nalwa, meaning a distance of four hundred cubits.

103. Literally, one whose excreta are gold.

104. A Kshatriya should protect a Brahmana in respect of his penances and a Vaisya in respect of the duties of his order. Whatever impediments a Brahmana or a Vaisya might encounter in the discharge of his duties, must be removed by a Kshatriya.

105. i.e., thou shouldst think that the consequences of all acts must attach to the Supreme Being himself, he being the urger of us all.

106. Na Para etc., i.e., there is no Supreme Being and no next world.

107. No one being free in this life, all one's acts being the result of previous acts, there can be no responsibility for the acts of this life.

108. The manner in which this great battle has been brought about shows evidence of design and not mere Chance. Nilakantha reads hatam which is evidently wrong. There can be no doubt that the correct reading is hatham.

109. Nilakantha explains this in a different way. He thinks that the expression Kritantavidhisanjuktah means,--'through their own faults.'

110. The performer of a hundred sacrifices.

111. i.e., charges his pupils a fee for teaching them the scriptures.

112. i.e., not in a sacrifice.

113. Jighansiat is Jighansi and iat, i.e., may proceed with intention to slay.

114. i.e., one who knows that the Soma is used in sacrifices for gratifying the gods.

115. The rule laid down is that he should eat in the morning for the first three days, in the evening for the second three days, eat nothing but what is got without soliciting, for the next three days, and fast altogether for the three days that follow. This is called Krischara-bhojana. Observing this rule for six years, one may be cleansed of the sin of slaying a Brahmana.

116. The harder rule referred to is eating in the morning for seven days; in the evening for the next seven days; eating what is got without soliciting, for the next seven days; and fasting altogether for the next seven.

117. These are the five products of the cow, besides earth, water, ashes, acids and fire.

118. Appropriation etc., as in the case of the king imposing fines on offenders and appropriating them to the uses of the state. Untruth, as that of the loyal servant or follower for protecting the life of his master. Killing, as that of an offender by the king, or in the exercise of the right of self-defence.

119. There were, as now, persons with whom the reading or recitation of the scriptures was a profession. The functions of those men were not unlike those of the rhapsodists of ancient Greece.

120. i.e., one possessed of a knowledge of the Vedas.

121. With very slight verbal alterations, this verse, as also the first half or the next, like many others, occurs in Manu, Vide Manu, Ch. II, V, 157-58.

122. Pratyasanna-vyasaninam is explained by Nilakantha as 'I stand near these distressed brothers of mine' (for whose sake only I am for accepting sovereignty). This is certainly very fanciful. The plain meaning is, 'I am about to lay down my life.'

123. The priest of the Kauravas.

124. Sami is the Acacia suma; Pippala is the Piper longum; and Palasa is the Butea frondosa. Udumvara is the Ficus glomerata.

125. These are peace, war, marching, halting, sowing dissensions, and defence of the kingdom by seeking alliances and building forts, &c.

126. For if he had acted otherwise, he would have been called ungrateful.

127. The literal meaning of Purusha, as applied to the Supreme Being, is 'One that pervades all forms in the Universe.'

128. i.e., Aditi and of Aditi's self as born in different shapes at different times.

129. Yugas may mean either the three ages Krita, Treta and Dwapara, or, the three pairs such as Virtue and Knowledge, Renunciation and Lordship, and Prosperity and Fame.

130. Virat is one superior to an Emperor and Swarat is one superior to a Virat.

131. Vishnu, assuming the form of a dwarf, deluded the Asura Vali into giving away unto him three worlds which he forthwith restored to Indra.

132. The son of Uttanapada, who in the Krita age had adored Vishnu at a very early age and obtained the most valuable boons.

133. Sudharman was the priest of the Kurus. How came Dhaumya, who was the priest of the Pandavas, to have from before an abode in the Kuru capital?

134. This is an allusion to Krishna's having covered the three worlds with three of his steps for deluding the Asura Vali and depriving him of universal sovereignty.

135. There are three states of consciousness in the case of ordinary men, viz., waking, dream, and sound sleep. The fourth state, realisable by Yogins alone, is called Turiya. It is the state of perfect unconsciousness of this world, when the soul, abstracted within itself, is said to be fixed upon the Supreme Being or some single object.

136. Mind, as used generally in Hindu philosophy, is the seat of the senses and the feelings. Buddhi is the Understanding or the cognitive faculties of the Kantian school. The Bombay reading of the second line is correct. It is Gunadevah Kshetrajne etc. Nilakantha correctly explains it as Savdadiguna-bhajodevah, i.e., the senses.

137. The Supreme Being is called here and elsewhere Hansa, i.e., swan, because as the swan is supposed to transcend all winged creatures in the range of its flight, so the Supreme Being transcends all creatures in the universe. He is called That, as in the Vedic formula of Praise, "Thou art That," meaning, "Thou art inconceivable and incapable of being described in words."

138. Created things have attributes. It is Brahma only that has no attributes, in the sense that no attributes with which we are familiar can be affirmed of him.

139. The Vaks are the mantras; the Anuvaks are those portions of the Vedas which are called Brahmanas; the Nishads are those portions of the Vedic ritual which lead to an acquaintance with the gods. The Upanishads are those portions which treat exclusively of the knowledge of the Soul.

140. Quadruple soul, i.e., Brahma, Jiva, Mind, and Consciousness. The four names under which the Supreme Being is adored by the faithful are Vasudeva, Sankarsana, Pradyumna, and Aniruddha.

141. Penances are ever present in thee, in the sense thou art never without them, penances constituting thy essence. Performed by creatures, they live in thy limbs, in the sense that penances performed are never lost.

142. In ancient India, the Rishis living in the woods got their fire by rubbing two sticks together. These they called Arani. Brahma on earth is explained by Nilakantha to mean the Vedas, the Brahmanas, and the Sacrifices.

143. These are the twelve Adityas or chief gods.

144. Thou art pure Knowledge and resident beyond the darkness of ignorance. I bow to thee not in any of those forms in which thou art ordinarily adored but in that form of pure light which Yogins only can behold by spiritual sight.

145. The five libations are Dhana, Karambha, Parivapa, and water. The seven woofs are the seven mantras (Cchandas) predominating in the Vedic hymns, such as Gayatri, etc.

146. The Prajapatis who are the creators of the universe performed a sacrifice extending for a thousand years. The Supreme Being appeared in that sacrifice as an act of grace to the sacrificers.

147. Sandhis are those changes of contiguous vowels (in compounding two words) that are required by the rules of euphony. Akshara is literally a character or letter; word made up of characters or letters.

148. The manifest is the body. The Rishis seek thy unmanifest self within the body, in their own hearts. Kshetra is buddhi or intelligence. The Supreme Being is called Kshetrajna because he knows every mind. Intelligence or mind is one of his forms.

149. The sixteen attributes are the eleven senses and the five elements in their subtle forms called Mahabhutas. Added to this is Infinity. The Supreme Being, according to the Sankhya doctrine, is thus the embodiment of the number seventeen. Thy form as conceived by the Sankhyas, i.e., thy form as Number.

150. In cases of those that are reborn, there is always a residuum of sin and merit for which they have, in their earthly life, to suffer and enjoy. In the case, however, of those that have betaken themselves to a life of renunciation the great endeavour is to exhaust this residuum.

151. i.e. that which is chewed, that which is sucked, that which is licked, and that which is drunk.

152. All creatures are stupefied by love and affection. The great end which the Yogins propose to themselves is to tear those bonds rising superior to all the attractions of the flesh to effect their deliverance or emancipation from rebirth.

153. i.e. Brahmacharin.

154. Linum usitatissimun.

155. Samsara is the world or worldly life characterised by diverse attachments. Reflection on Hari frees one from those attachments. Or, Samsara may mean the repeated deaths and births to which the unemancipated soul is subject. Contemplation of the divine Being may prevent such repeated births and deaths by leading to emancipation.

156. i.e. One that goes thither is not subject to rebirth.

157. The Vedas constitute the speech of the Supreme Being. Everything about morality occurs in them.

158. Literally, 'Everything thou knowest shall appear to thee by inward light.'

159. The sense is, I who have already the full measure of fame can scarcely add to my fame by doing or saying anything.

160. Literally,--'the eternal bridge of virtue.'

161. In the sense of being liberal. A king should not too minutely enquire into what is done with the things belonging to him.

162. Literally, 'worthy of being used by the king.'

163. Literally 'the Brahmana that would not leave his home.' The verse has been quoted in this very Parvan previously.

164. These seven limbs are the king, army, counsellors, friends, treasury, territory, and forts.

165. These six are peace (with a foe that is stronger), war (with one of equal strength), marching (to invade the dominions of one who is weaker), halting, seeking protection (if weak in one's own fort), and sowing dissensions (among the chief officers of the enemy).

166. Asambhayan is explained by Nilakantha as 'incapable of being overreached by foes.'

167. In the sense that without royal protection, the world soon comes to grief.

168. The duties of the cow-herd should lead him to the fields. If without manifesting any inclination for going to the fields he likes to loiter within the village he should not be employed. Similarly the barber's duties require his presence within the village. If without being present there he likes to wander in the woods, he should never be employed, for it may then be presumed that he is wanting in that skill which experience and habit bring. These two verses are often quoted in conversation by both the learned and unlearned equally.

169. Eloquent Brahmanas learned in the scriptures are heroes of speech. Great Kshatriya kings are heroes of exertion.

170. Men, by pouring libations of clarified butter on sacrificial fires, feed the gods. The latter, fed by those libations, pour rain on the earth whence men derive their sustenance. Men therefore are said to pour upwards and the gods pour downwards.

171. Conversation in respect of the wealth of traders and merchants; Growth in respect of the penances of ascetics; and Destruction in respect of thieves and wicked men. All these depend upon Chastisement.

172. The Burdwan Pundits have been very careless in translating the Santi Parva. Their version is replete with errors in almost every page. They have rendered verse 78 in a most ridiculous way. The first line of the verse merely explains the etymology of the word Dandaniti, the verb ni being used first in the passive and then in the active voice. The idam refers to the world, i.e., men in general. K.P. Singha's version of the Santi is better, and, of course, gives the correct sense of this verse.

173. Literally, rose above the five in the sense of having renounced the world. The Burdwan Pundits erroneously render it "died."

174. A Manwantara is a very long period of time, not unequal to a geological age.

175. "Numbered among human gods," i.e., among kings.

176. The correct reading is charanishpanda as given in the Bombay edition.

177. In both the vernacular versions the second line of 130 has been rendered wrongly. The two lines are quite unconnected with each other. Nilakantha rightly supposes that Karyam is understood after Mahikshitah. Karana, however, is not kriya as explained by Nilakantha but opportunities and means.

178. Nilakantha explains this verse erroneously. He thinks that the meaning is--"The king becomes obedient to that person who beholds his face to be amiable, etc., etc." It should be borne in mind that Bhishma is answering Yudhishthira's query as to why the whole world adores one man. One of the reasons is a mysterious influence which induces every man who beholds the amiable face of the king to render him homage.

179. The difference between a Ritwija and a Purohita is that the former is engaged on special occasions, while the services of the latter are permanent and constant.

180. viz., returning unwounded from battle.

181. For without battle, he cannot extend his kingdom and acquire wealth to give away and meet the expenses of sacrifices.

182. A Beshtana is literally a cloth tied round (the head); hence, a turban or pagree. The word Ousira is applied to both beds and seats. The Hindu Upanaha had wooden soles.

183. The Burdwan Pundits understand this verse to mean that the Sudra should offer the funeral cake unto his sonless master and support masters if old and weak. There can be little doubt that they are wrong.

184. Atirekena evidently means 'with excessive zeal.' Nilakantha explains it as 'with greater zeal than that which is shown in supporting his own relations.' It cannot mean, as K.P. Singha puts it, 'with the surplus left after supporting his own relations.'

185. A Paka-yajna is a minor sacrifice, such as the propitiation of a planet foreboding evil, or worship offered to the inferior deities called Viswadevas. A Purnapatra is literally a large dish or basket full of rice. It should consist of 256 handfuls. Beyond a Purnapatra, the Sudra should not give any other Dakshina in any sacrifice of his.

186. This ordinance lays down that the Dakshina should be a hundred thousand animals such as kine or horses. In the case of this particular Sudra, that ordinance (without its mantras) was followed, and a hundred thousand Purnapatras were substituted for kine or horses of that number.

187. Hence the Sudra, by devotion to the members of the three other classes, may earn the merit of sacrifices though he is not competent to utter mantras.

188. For this reason the Sudra earns the merit of the sacrifices performed by their Brahmana masters and progenitors.

189. The Brahmana conversant with the Vedas is himself a god. The Sudra, though incompetent to read the Vedas and utter Vedic mantras, has Prajapati for his god whom he can worship with rites other than those laid down in the Vedas. The Brahmanas have Agni for their god, and the Kshatriyas, Indra. Upadravah means a servant or attendant, hence, a Sudra.

190. Sacrifices are performed by the body, by words, and by the mind. The Brahmana can perform sacrifices by all the three. The Kshatriya and the Vaisya cannot perform sacrifices by means of their bodies. They must employ Brahmanas in their sacrifices. These two orders, however, can utter mantras and perform mental sacrifices. The Sudra alone cannot employ his body or utter mantras in sacrifices. The holy sacrifice in his case is the mental sacrifice. A mental sacrifice is a resolve to give away in honour of the gods or unto the gods without the aid of the Vedic ritual. The resolve must be followed by actual gifts.

191. i.e.. for the Sudras also.

192. All sacrificial fires, as a rule, are procured from the houses of Vaisyas. The sacrificial fire of the Sudra is called Vitana.

193. Though originally one, the Vedas have become diverse. Similarly, from the Brahmana, who created first, all the rest have sprung.

194. Literally, 'with eyes, head, and face on all sides.'

195. The sense seems to be that influenced by past acts everyone acts in subsequent lives. If he is a hunter in this life, it is because the influence of many cruel acts of a past life pursues him even in this.

196. Men, therefore, have not always balances of good acts to their credit. These are, however, free agents; the new acts they do determine the character of their next lives.

197. i.e., Their services as priests should not be taken.

198. Although I adopt Nilakantha's explanation of Susrushu here, yet I think that word may be taken here, as elsewhere, to have been used in the sense of one doing (menial) service.

199. The king is entitled to a sixth of the merits acquired by his subjects. The total merit, therefore, of the king, arising from renunciation, is very great. Besides, the merit of every kind of renunciation belongs to him in that way.

200. i.e., for ascertaining whether kingly duties are superior to those laid down for the several modes of life.

201. Probably, in the sense of there being exceptions and limitations in respect to them.

202. i.e., 'spread confusion on earth.'

203. The sense seems to be that having failed, after such comparison, to resolve their doubts, they waited upon Vishnu.

204. The Bengal reading satwatah seems to be an error. The Bombay text has saswatah.

205. Yama is explained by Nilakantha to mean Kshatriya dharmena.

206. Nilakantha thinks that Lingantargatam means omniscient. He is for taking this verse to mean--'Listen now to those duties about which thou askest my omniscient self.' Bhishma having acquired omniscience through Krishna's boon, refers to it here. The interpretation seems to be very far-fetched.

207. That object is Brahma.

208. i.e.. such a man acquires the merits of all the modes of life.

209. Dasadharmagatam is explained by Nilakantha as 'overcome with fear, etc.' Keeps his eye on the duties of all men,' i.e., protects all men in the discharge of their duties.

210. If this verse has a reference to kings, nyastadandah would mean one who punishes without wrath.

211. In this and the preceding verse, Sattwa, without being taken as used for intelligence, may be taken to mean 'the quality of goodness' as well.

212. Anidram is explained by Nilakantha as a kingdom where anarchy prevails, sleeplessness being its certain indication.

213. The sense seems to be that men patiently bear the injuries inflicted upon them by others, without seeking to right themselves by force, because they can invoke the king to punish the offenders. If there were no kings, immediate vengeance for even the slightest injuries would be the universal practice.

214. i.e., becoming foremost and happy here, attains to blessedness hereafter.

215. The Wind is said to be the charioteer of Fire, because whenever there is a conflagration, the Wind, appearing aids in extending it.

216. i.e., no one should covet the possessions of the king.

217. Kalya means able or strong; anakrandam is 'without allies'; anantaram means, 'without friends'; and Vyasaktam is 'engaged at war with another.'

218. Tatparah is explained by Nilakantha as Karshanaparah.

219. I follow Nilakantha in reading this verse.

220. Chaitya trees are those that are regarded holy and unto which worship is offered by the people.

221. Nilakantha thinks that ucchvasa means breath or air. The small doors, he thinks, are directed to be kept for the admission of air.

222. The tirthas are eighteen in number, such as the council-room etc.

223. Pays off his debt, i.e., discharges his obligations to the subjects.

224. The ablative has here the sense of "towards."

225. The correct reading seems to be sreshtham and not srishtam. If the latter reading be preferred, it would mean "the age called Krita that comes in Time's course."

226. i.e., these are the true sources of the royal revenue.

227. The meaning is that if a king attends only to the acquisition of wealth, he may succeed in acquiring wealth, but he will never succeed in earning religious merit.

228. Literally, 'never flourishes.'

229. The charcoal-maker uproots trees and plants, and burns them for producing his stock-in-trade. The flowerman, on the other hand, waters his trees and plants, and gathers only their produce.

230. Dharmakosha literally means the 'repository of all duties.'

231. Children is a euphemism for subjects, suggested by the word pitris to which it is antithetical.

232. Mahapathika is believed to mean a person making a voyage by the sea or the ocean, The literal meaning seems to be 'a person making a long or distant voyage.'

233. A Ritwij is a priest employed on a special occasion. A Purohita is one who always acts as a priest.

234. Ama is raw food, such as paddy or uncooked rice, or fruits, etc.

235. The allusion is to such men as Utanka and Parasara, who although they performed such cruel acts as the snake-sacrifice and the Rakshasa sacrifice, were none-the-less entitled to heaven. So Kshatriya kings, by invading the kingdoms of their foes and slaying thousands of Mali and animals, are nevertheless regarded to be righteous and ultimately go to heaven.

236. Kshatrarthe, i.e., for protecting the subjects. Anya means someone who is not a Kshatriya. Abhibhavet means 'subdues.'

237. Idam sastram pratidhanam na is thus explained by Nilakantha. In cases of incapacity, again, to give the prescribed Dakshina, the sacrificer is directed to give away all he has. This direction or command is certainly terrible, for who can make up his mind to part with all his wealth for completing a sacrifice?

238. The falsehood consists in finding substitutes for the Dakshina actually laid down. They are morsels of cooked food for a living cow, a grain of barley for a piece of cloth; a copper coin for gold; etc.

239. The fact is that although the sacrificer may not be able to give the Dakshina actually laid down in the Vedas, yet by giving its substitute he does not lose any merit, for a single Purnapatra (256 handfuls of rice) is as efficacious if given away with devotion, as the richest Dakshina.

240. i.e., such a sacrifice, instead of producing no merit, becomes the means of extending the cause of sacrifices. In other words, such a sacrifice is fraught with merit.

241. A Pavitra is made by a couple of Kusa blades for sprinkling clarified butter upon the sacrificial fire.

242. The fact is that Ahuka and Akrura were bitterly opposed to each other. Both of them, however, loved Krishna. Ahuka always advised Krishna to shun Akrura, and Akrura always advised him to shun Ahuka. Krishna valued the friendship of both and could ill dispense with either. What he says here is that to have them both is painful and yet not to have them both is equally painful.

243. The belief is still current that a wounded snake is certain to seek vengeance even if the person that has wounded it places miles of distance between himself and the reptile. The people of this country, therefore, always kill a snake outright and burn it in fire if they ever take it.

244. i.e., as long as they are paid and have in their hands what has been given to them.

245. i.e., shows these virtues in his conduct.

246. Tryavarah is explained by Nilakantha as "not less than three." The number laid down generally is five. In no case it should be less than three.

247. Water-citadels are those that are surrounded on all sides by a river or rivers, or the sea. Earth-citadels are those that are built, on plains fortified with high walls and encircled with trenches all around. Human-citadels are unfortified cities properly protected by guards and a loyal population.

248. Nilakantha says that this has reference to the second variety of citadels mentioned in the previous verse.

249. Such as banian, peepul, etc. These afford refreshing shade to sunburnt travellers.

250. 'Take wisdom,' i.e., consult with them. 'Should not always wait upon them, etc.' lest robbers should kill them, suspecting them to be depositories of the king's wealth.

251. The sense seems to be that if a sufficient margin of profit, capable of maintaining one at ease, be not left, one would refrain absolutely from work. The king, therefore, in taxing the outturns of work, should leave such a margin of profit to the producers.

252. The sense is that the subjects then, on occasions of their sovereign's want, hasten to place their resources at his disposal.

253. i.e., without injuring the source.

254. The Bengal reading of the first I me of this verse is vicious. The Bombay reading kinchidanapadi (for Kasyanchidpadi) is the correct one. The commentator explains that this has reference to alms, loans, and taxes. Both the Bengal translators have made nonsense of this and the following verse.

255. Karmabhedatah is explained differently by Nilakantha. He thinks that it means 'lest those acts suffer injury.'

256. Anga is literally a part. The idea, however, is that the wealthy form an estate in the realm. Kakud is the hump of the bull. The meaning, of course, is that the man of wealth occupies a very superior position.

257. i.e., before the Brahmanas get their fill.

258. The Brahmanas are authorities for guiding other men. When, therefore, a particular Brahmana leaves the kingdom, the people lose in him a friend, teacher, and guide.

259. The king should dissuade in the manner indicated in verse 4. If that does not suffice, and if the person intending to leave refers to the king's previous neglect, the king should ask forgiveness and, of course, assign to him the means of maintenance.

260. The original is elliptical in construction. The etat of the first line has been supplied in the translation. In rendering the second line, the second half should come first. The Burdwan version, as usual, is erroneous. K.P. Singh's also is incomplete and inaccurate.

261. The word used is Dasyus, literally, robbers; here, enemies of society and order.

262. Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for yunjita.

263. i.e., thou shouldst care for such opinion, without being angry with those that censure or blame thee.

264. i.e., they who have to undergo such privations in carrying on their useful occupation should not be taxed heavily.

265. The correct reading is bharanti. Taranti also may give the same meaning. K. P. Singh has erroneously rendered the second line.

266. i.e., goes to heaven.

267. Bhishma says that this discourse is very old. Probably this verse has reference to the writer's idea of the motives that impelled the Rishis of Brahmavarta when they devised for their Indian colony the kingly form of government.

268. This verse gives the etymology of the word Rajan and Vrishala. He in whom righteousness shines (rajate) is a Rajan; and he in whom righteousness, called Vrisha, disappear, is a Vrishala. Vide next verse.

269. The address Bharatarshabha is misplaced, seeing that it is Utathya who is speaking and Mandhatri who is listening. The sense of the verse is that it is the king who causes the age, for if he acts righteously, the age that sets in is Krita; if, on the other hand, he acts sinfully, he causes the Kali age to set in; etc. etc.

270. He who protects Weakness wins heaven, while he who persecutes it goes to hell. Weakness, thus, is a great thing. Its power, so to say, is such that it can lead to heaven and hell everyone with whom it may come into contact.

271. The keeper of a cow has to wait, till it calves, for milk.

272. The sense is, I suppose, that if the king be overtaken by destruction, his officers also do not escape.

273. Rajnah, Nilakantha thinks, is an accusative plural.

274. Some texts read Saranikan, meaning traders that make journeys and voyages.

275. The king is God (incarnate) unto all righteous men, because they may expect everything from him. As regards the second line, the meaning depends upon bharati, which as the commentator explains means, "obtains affluence or prosperity." For Patukah some texts read Pavakah. The meaning then would be "becomes as a fire," i.e., destroys his own roots, or, probably, becomes destructive to others.

276. K.P. Singh, I think, translates this verse erroneously. The Burdwan version is correct. The speaker, in this verse, desires to illustrate the force of righteous conduct. Transcriber's note: There was no corresponding footnote reference in the text, so I have assigned this footnote to an arbitrary location on the page--JBH.

277. Teshu i.e., unto the ministers already spoken of.

278. The sense of the passage is that the king should not ride vicious elephants and horses, should guard himself against poisonous reptiles and the arts of women, and should take particular care while ascending mountains or entering inaccessible regions such as forests and woody valleys.

279. The sense is that although it is laid down that kings should fight with those only that are of the kingly order, yet when the Kshatriyas do not arm themselves for resisting an invader, or other orders may fight for putting down those that so arm themselves against the kings.

280. The Bengal reading of this verse, which I adopt, is better than the Bombay reading. The Bengal reading is more consistent with what follows in verse 8. If the Bombay reading be adopted, the translation would run thus:--"One should not fight a Kshatriya in battle unless he has put on armour. One should fight with one, after challenging in those words--'Shoot, for I am shooting at thee.'" K.P. Singh's rendering is substantially correct. The Burdwan version, as usual, is wrong.

281. The distress referred to here is of being unhorsed or deprived of car or of weapons, etc.

282. The original is very elliptical. I, therefore, expand it after the manner of the commentator. Regarding the last half of the second line, I do not follow Nilakantha in his interpretation.

283. This verse also is exceedingly elliptical in the original.

284. The sense seems to be that in fighting with the aid of deceit the enemy should not be slain outright, such slaughter being sinful. Slaying an enemy, however, in fair fight is meritorious.

285. This verse is not intelligible, nor does it seem to be connected with what goes before.

286. The meaning is that king Pratardana took what is proper to be taken and hence he incurred no sin. King Divodasa, however, by taking what he should not have taken, lost all the merit of his conquests.

287. Nilakantha takes Mahajanam to mean the Vaisya traders that accompany all forces. Following him, the vernacular translators take that word in the same sense. There can be little doubt, however, that this is erroneous. The word means "vast multitudes." Why should Yudhishthira refer to the slaughter of only the Vaisyas in the midst of troops as his reason for supposing Kshatriya practices to be sinful? Apayana means "flight." I prefer to read Avayana meaning 'march.'

288. The protection of subjects is likened here to the performance of a sacrifice that has the merit of all sacrifices. The final present in that sacrifice is the dispelling of everybody's fear.

289. i.e., not at the weapon's edge, but otherwise.

290. Ajya is any liquid substance, generally of course clarified butter, that is poured upon the sacrificial fire.

291. Sphis is the wooden stick with which lines are drawn on the sacrificial platform.

292. The van of the hostile army is the place of his wives, for he goes thither as cheerfully as he does to such a mansion. Agnidhras are those priests that have charge of the celestial fires.

293. To take up a straw and hold it between the lips is an indication of unconditional surrender.

294. I do not understand how this is an answer to Yudhishthira's question. Nilakantha thinks that truth, in the above, means the ordinances in respect of Kshatriya duties; that Upapatti, which I understand means reasoning (or conclusion), indicates a disregard for life, for those ordinances lead to no other conclusion. Good behaviour, according to him, means encouraging the soldiers, speaking sweetly to them, and promoting the brave, etc. Means and contrivances consist in punishing desertion and cowardliness, etc. If Nilakantha be right, what Bhishma says is that battles (which, of course, are intended for the protection of righteousness) become possible in consequence of these four causes.

295. The seven stars of this constellation are supposed to be the seven great Rishis, viz., Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, and Vasishtha.

296. Venus.

297. Like Bhurisravas on the field of Kurukshetra.

298. Probably, one that has begun a sacrifice extending for a long period. The Yadava hero Akrura avoided challenges to battle by beginning a sacrifice. See Harivansa, the sections on the Syamantaka stone.

299. A form of expression meaning shameless.

300. This refers to death and physical pain, as explained by Nilakantha.

301. Skandha, Nilakantha thinks, means Samuha here.

302. i.e., the soldiers should be drawn up as to form a wedge-like appearance with a narrow head.

303. Kulinja has many meanings. Nilakantha think that the word, as used here, means 'snake.'

304. The object of these two verses is to indicate that a learned astrologer and a learned priest are certain means for procuring victories by warding off all calamities caused by unpropitious fate and the wrath of the gods.

305. If a single deer takes fright and runs in a particular direction, the whole herd follows it without knowing the cause. The simile is peculiarly appropriate in the case of large armies. Particularly of Asiatic hosts, if a single division takes to flight, the rest follows it. Fear is very contagious. The Bengal reading jangha is evidently incorrect. The Bombay reading is sangha. The Burdwan translators have attempted the impossible feat of finding sense by adhering to the incorrect reading. The fact is, they did not suspect the viciousness of the text.

306. I have endeavoured to give the very construction of the original. It is curious to see how the Burdwan Pundits have misunderstood the simple verse.

307. Samiti is explained by Nilakantha to mean battle, and vijasyasya as vijigishamanasya. Unless it be an instance of a cruce, vijasyasya can scarcely be understood in such a sense.

308. i.e., the king should try conciliation, sending at the same time an invading force, or making an armed demonstration. Such politic measures succeed in bringing about peace.

309. i.e., ascertaining everything regarding him.

310. The French had taken Alsace and Lorraine. That was an impolitic step, though, perhaps, Germany also, by taking back those provinces after they had been completely Frenchified, has committed the same mistake. Such injuries rankle in the heart and are never forgotten.

311. i.e., ruin him outright.

312. Brahma-dandah is the chastisement through the gods. When foes are not seen, i.e., when they are at a distance, the king should employ his priest to perform the rites of the Atharvan for bringing destruction upon them. In the case, however, of foes being seen, i.e., when they are near, he should move his troops without depending upon Atharvan rites.

313. Nipunam is explained by Nilakantha as Kusalam; and after drabhet pestum is understood.

314. The sixfold forces are foot, horse, elephants, cars, treasury, and traders following the camp.

315. I adopt Nilakantha's explanation of this verse. Loss of crops, etc. are the inevitable consequences of expeditions. The king, on such occasions, is obliged also to take particular care of the seven branches of administration. As these are all unpleasant, they should be avoided.

316. i.e., starts such subjects for conversation as do not arise naturally, for what he has in view is the proclaiming of the faults of other people, a topic in which he alone is interested and not his hearers.

317. In the Bengal texts there is an error of reading viz., Satru for Yatra in the first line of verse 3. The Burdwan Pundits repeat the error in their vernacular version. K.P. Singha, of course, avoids it.

318. The Bengal texts, in the second line of verse 7, contain an error, Saktincha is evidently a misreading for Sokancha. The Burdwan version, as a matter of course, repeats the error, while K.P. Singha avoids it.

319. i.e., though dispossessed of my kingdom, I cannot yet cast off the hope of recovering it.

320. i.e., he should think that his wealth has been given to him for the sake of friends and relatives and others. He will then succeed in practising charity.

321. Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I do not follow him.

322. The Bengal texts read Vidhitsa dhanameva cha. This is evidently erroneous. The correct reading, as given in the Bombay text, is Vidhitsasadhanena cha. Both the Bengali versions are incorrect.

323. The Vilwa is the fruit of the Egle marmelos.

324. The sense seems to be that by causing thy foe to be attached to these things, the treasury of thy foe is likely to be exhausted. If this can be brought about, thy foe will soon be ruined.

325. i.e., for the ruler of Videhas.

326. Jitavat is explained by Nilakantha as prapta jaya.

327. The word is Gana. It literally means an assemblage. There can be no doubt that throughout this lesson the word has been employed to denote the aristocracy of wealth and blood that surround a throne.

328. If the king, moved by avarice, taxes them heavily, the aristocracy resent it and seek to pull down the king.

329. i.e., learned men of humility.

330. Probably, with the king.

331. The Burdwan Pundits make a mess of the last two verses. In 31, there is an incorrect reading in the Bengal texts. It is Pradhanaccha for pradanaccha. The Burdwan version repeats the error. K.P. Singha, of course, avoids it, but his version is rather incomplete.

332. Literally, "One should not follow that course of duty which they do not indicate. That again is duty which they command. This is settled."

333. Pratyasannah is explained by Nilakantha in a different way. I think, his interpretation is far-fetched.

334. i.e., who knows when truth becomes as harmful as untruth, and untruth becomes as righteous as truth.

335. Vide ante, Karna Parva.

336. Alludes to ante, Karna Parva. The Rishi, by pointing out the place where certain innocent persons had concealed themselves while flying from a company of robbers, incurred the sin of murder.

337. The allusion is to the story of an owl going to heaven for having, with his beaks, broken a thousand eggs laid by a she-serpent of deadly poison. The Burdwan Pundits have made nonsense of the first line of verse 8. There is no connection between the first and the second lines of this verse. K.P. Singha has rendered it correctly.

338. This refers to the well-known definition of Dharma ascribed to Vasishtha, viz., "That which is laid down in the Srutis and Smritis is Dharma." The defect of this definition is that the Srutis and the Smritis do not include every duty. Hence Vasishtha was obliged to add that where these are silent, the examples and practices of the good ought to be the guides of men, etc.

339. The Burdwan translator has made a mess of verse 21. K.P. Singha quietly leaves it out. The act is, Swakaryastu is Swakariastu, meaning 'let the appropriator be.'

340. The construction is elliptical. Yah samayam chikrashet tat kurvit.

341. The meaning is that though born in a low race, that is no reason why I should act like a low person. It is conduct that determines the race and not the race that determines conduct. There may be pious persons therefore, in every race. The Burdwan version of this line is simply ridiculous.

342. Yatram means, as explained by the commentator, the duties of government.

343. Nilakantha explains aparasadhanah as aparasa adhanah, i.e., without rasa or affection and without dhana or wealth. This is very far-fetched.

344. Perhaps the sense is that men of vigorous understanding think all states to be equal.

345. The true policy, therefore, is to wait for the time when the foe becomes weak.

346. Mridustikshnena is better than Mridutikshnena.

347. A bird that is identified by Dr. Wilson with the Parra Jacana.

348. In India, the commonest form of verbal abuse among ignorant men and women is 'Do thou meet with death,' or, 'Go thou to Yama's house.' What Bhishma says is that as these words are uttered in vain, even so the verbal accusations of wicked men prove perfectly abortive.

349. The Burdwan Pundits have totally misunderstood the first line of this verse. K.P. Singha has rendered it correctly.

350. A dog is an unclean animal in Hindu estimation.

351. The antithesis consists, as pointed out by Nilakantha, in this, viz., the man of high birth, even if ruined undeservedly, would not injure his master. The man however, that is of low birth, would become the foe of even a kind master if only a few words of censure be addressed to him.

352. Nilakantha explains that na nirddandvah means na nishparigrahah.

353. i.e., 'speak in brief of them, or give us an abridgment of thy elaborate discourses.'

354. i.e., as the commentator explains, keenness, when he punishes and harmlessness when he shows favour.

355. i.e., 'should assume the qualities (such as keenness, etc.), necessary for his object.' K.P. Singha's version of the last line of 8 is erroneous. The Burdwan version is right.

356. Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak Vrikshah Yatra; asravat is explained as rasamprasravat. I think Vrihadvriksham may be taken as a full-grown Palmyra tree. The sense is that as men always draw the juice from a full-grown tree and not from a young one, even so the king should take care as to how taxes should be laid upon subjects that are unable to bear them.

357. i.e., by tampering with the governors of the citadels and the garrisons of his foes, as the commentator explains.

358. i.e., that king who is vain and covetous.

359. Whether it belongs to himself or to any other person.

360. The sense seems to be that a king should always be guided by the precepts of the science of king-craft without depending upon chance.

361. i.e., he who earns religious merit is sure to obtain such regions; and as great merit may be acquired by properly discharging kingly duties one may, by such conduct, win much felicity hereafter.

362. Vyavahara is vi and avahara, hence that through which all kinds of misappropriation are stopped. It is a name applied to Law and administration of justice.

363. The commentator, in a long note, gives very fanciful explanations touching every one of these peculiarities of form. He understands Mrigaraja to mean the black antelope. I cannot reject the obvious meaning of the word. The object of the poet is simply to create a form that is frightful.

364. These are Righteousness, Law, Chastisement, God, and Living Creature.

365. The nearest approach in English to what is meant here by Vyavahara is Law. Three kinds of Vyavahara or Law are here spoken of. The first is the ordinary Law, according to which the disputes of litigants are decided, it includes both civil and criminal law, it is quaintly described here as Vattripratyayalakskana, i.e., 'characterised by a belief in either of two litigant parties.' When a suit, civil or criminal, is instituted, the king or those that act in the king's name must call for Evidence and decide the matter by believing either of the two parties. Then follows restoration or punishment. In either case, it is a form of Chastisement. The second kind of Vyavahara or Law is the ecclesiastical law of the Vedas. These are the precepts or injunctions laid down in those sacred books for regulating every part of human duty. The third kind of Vyavahara or Law is the particular customs of families or races. It is also called kulachara. Where Kulachara is not inconsistent or in open variance with the established civil or criminal Law, or is not opposed to the spirit of the ecclesiastical law as laid down in the Vedas, it is upheld. (Even the British courts of law uphold Kulachara, interpreting it very strictly). What Bhishma says here is that even Kulachara should not be regarded as inconsistent with the scriptures (Vedas and Smritis).

366. In the verse 52 Bhishma says that the first kind of Vyavahara or Law, i.e., the ordinary civil and criminal law of a realm, must be regarded as resting on the king. But as this kind of law has the Veda for its soul and has originally flowed from Brahman, a king incurs no sin by administering it and by inflicting chastisement in its administration. The purport in brief of verse 54 is that Manu and others, in speaking of Morality and duty have said that it is as binding as the ordinary law that is administered by kings.

367. Jataharamadisat may also mean 'ordered the removal of his matted locks'--in other words, 'had a shave.'

368. i.e., to acknowledge thee as a tutor.

369. The sense is that inasmuch as the Grandsire, who was the governor of the universe, assumed the mild and peaceful aspect of a sacrificer, Chastisement which had dwelt in his furious form could no longer exist.

370. Though Sula is mentioned, yet it is Vishnu and not Mahadeva, that is implied. Generally the word means any weapon.

371. The whole account contains more than one inconsistency. The commentator is silent. I think the inconsistencies are incapable of being explained. It is very probable that there have been interpolations in the passage. Verse 34 is probably an interpolation, as also verse 36.

372. i.e., Self-denial or discipline.

373. I have not the faintest idea of what is intended by these verses, viz., 43 and 51. Nilakantha is silent. It is very doubtful if they have really any meaning.

374. The commentator illustrates this by the action of a virtuous husband seeking congress with his wedded wife in the proper season. There is religious merit in the performance of the rites known by the name of Garbhadhana; there is pleasure in the act itself; and lastly, wealth or profit in the form of a son is also acquired.

375. There are three qualities or attributes that characterise human acts, viz., Goodness, Passion, and Darkness. Vide the latter sections of the Bhagavadgita. Such Virtue and Wealth and Pleasure, therefore, are not very high objects of pursuit. Things possessing the attribute of Goodness only are worthy of pursuit.

376. i.e., one should seek virtue for only compassing purity of soul; Wealth in order that one may spend it in acts undertaken without desire of fruit; and Pleasure for only supporting the body.

377. Dharmadinkamanaishthikan, i.e., having Dharma for the first and Karna for the last, hence Virtue, Wealth and Pleasure.

378. Pisitaudanam is food mixed with pounded meat; a kind of Pilau, or, perhaps, Kabab.

379. Vagagravidyanam is explained by Nilakantha to mean persons whose learning is at the end of their tongues and not buried in books; hence, persons of sharp memory.

380. The asker wishes to rob Prahlada of his conduct.

381. This lake is at a great height on the Himalayas.

382. The spirits of those two immortal sages are supposed to dwell for ever, in that retreat in the enjoyment of true happiness.

383. i.e., Hope is slender; while things unconnected with Hope are the reverse.

384. The sense is that such persons should always be distrusted. Yet there are men who hope for good from them. Such hope, the sage says, is slenderer than his slender body.

385. The word maya repeated in verses 14 to 18 is explained by Nilakantha as having the sense of mattah. The meaning, of course, is very plain. Yet the Burdwan translator has strangely misunderstood it. K.P. Singha, of course, gives an accurate version.

386. For the king's disregard of the sage in former days.

387. The distress, which Yudhishthira felt at the thought of the slaughter in battle.

388. i.e., this is not a subject upon which one can or should discourse before miscellaneous audiences.

389. i.e., by ingenious contrivances a king may succeed in filling his treasury, or his best ingenuity and calculations may fail.

390. i.e., with a pure heart.

391. i.e., when the season of distress is over.

392. i.e., under ordinary situations of circumstances.

393. i.e., he should perform expiations and do good to them whom he has injured, so that these may not remain discontented with him.

394. He should not seek to rescue the merit of other or of himself, i.e., he should not, at such times, refrain from any act that may injure his own merit or that of others; in other words, he may disregard all considerations about the religious merits of others and of himself His sole concern at such a time should be to save himself, that is, his life.

395. Sankhalikhitam, i.e., that which is written on the forehead by the Ordainer.

396. Literally, "cause to be removed."

397. The army and the criminal courts.

398. The commentator explains it in the following way. The ordinary texts, without exceptions of any kind, laid down for seasons of distress, permit a king to fill his treasury by levying heavy contributions on both his own subjects and those of hostile kingdoms. An ordinary king, at such a time, acts in this way. A king, however, that is endued with intelligence, while levying such contributions, takes care to levy them upon those that are wicked and punishable among his own subjects and among the subjects of other kingdoms, and refrains from molesting the good. Compare the conduct of Warren Hastings in exacting a heavy tribute, when his own treasury was empty, from Cheyt Singh, whose unfriendliness for the British power was a matter of notoriety.

399. The sense seems to be that there are persons who hold that priests and Brahmanas should never be punished or taxed. This is the eternal usage, and, therefore, this is morality. Others who approve of the conduct of Sankha towards his brother Likhita on the occasion of the latter's appropriating a few fruits belonging to the former, are of a different opinion. The latter class of persons Bhishma says, are as sincere as the former in their opinion. They cannot be blamed for holding that even priests and Brahmanas may be punished when offending.

400. Duty depending on all the four foundations, i.e., as laid down in the Vedas; as laid down in the Smritis; as sanctioned by ancient usages and customs; and as approved by the heart or one's own conscience.

401. i.e., yield with ease.

402. Grammatically, the last line may mean,--'The very robbers dread a king destitute of compassion.'

403. Their wives and children ought to be saved, and their habitations and wearing apparel and domestic utensils, etc., should not be destroyed.

404. i.e., 'he that has wealth and forces.'

405. The sense seems to be that a poor man can have only a little of all earthly things. That little, however, is like the remnant of a strong man's dinner.

406. It is always reproachful to accept gifts from persons of questionable character.

407. The king should similarly, by punishing the wicked, cherish the good.

408. The sense seems to be that sacrifice proceeds more from an internal desire than from a large sum of money lying in the treasury. If the desire exists, money comes gradually for accomplishing it. The force of the simile consists in the fact that ants (probably white ants) are seen to gather and multiply from no ostensible cause.

409. The meaning is that as regards good men, they become friends in no time. By taking only seven steps in a walk together, two such men become friends.

410. Virtue prolongs life, and sin and wickedness always shorten it. This is laid down almost everywhere in the Hindu scriptures.

411. i.e., if ex-casted for irreligious practices.

412. The correct reading is Jatakilwishat.

413. The sense, of course, is that such a man, when filled with fear, becomes unable to ward off his dangers and calamities. Prudence requires that one should fear as long as the cause of fear is not at hand. When, however, that cause has actually presented itself, one should put forth one's courage.

414. The hostility between Krishna and Sisupala was due to the first of these causes; that between the Kurus and the Pandavas to the second; that between Drona and Drupada to the third; that between the cat and the mouse to the fourth; and that between the bird and the king (in the present story) to the fifth.

415. The sense seems to be that the act which has led to the hostility should be calmly considered by the enemy before he gives way to anger.

416. If it is Time that does all acts, there can be no individual responsibility.

417. i.e., they are indifferent to other people's sorrow.

418. Honey-seekers direct their steps through hill and dale by marking intently the course of the flight of bees. Hence they meet with frequent falls.

419. Everything decays in course of time. Vide the characteristics of the different Yugas, ante.

420. i.e., do any of these or all as occasion may require.

421. The king should imitate the cuckoo by causing his own friends or subjects to be maintained by others; he should imitate the boar by tearing up his foes by their very roots; he should imitate the mountains of Meru by presenting such a front that nobody may transgress him he should imitate an empty chamber by keeping room enough for storing acquisitions he should imitate the actor by assuming different guises; and lastly, he should imitate devoted friend in attending to the interests of his loving subjects.

422. The crane sits patiently by the water side for hours together in expectation of fish.

423. i.e., if he passes safely through the danger.

424. The triple aggregate consists of Virtue, Wealth, and Pleasure. The disadvantages all arise from an injudicious pursuit of each. Virtue stands as an impediment in the way of Wealth; Wealth stands in the way of Virtue; and Pleasure stands in the way of both. The inseparable adjuncts of the three, in the case of the vulgar, are that Virtue is practised as a means of Wealth, Wealth is sought as a means of Pleasure; and Pleasure is sought for gratifying the senses. In the case of the truly wise, those adjuncts are purity of the soul as the end of virtue, performance of sacrifices as the end of Wealth; and upholding of the body as the end of Pleasure.

425. Literally, 'preservation of what has been got, and acquisition of what is desired.'

426. These depend on the king, i.e., if the king happens to be good, prosperity, etc., are seen. On the other hand, if the king becomes oppressive and sinful, prosperity disappears, and every kind of evil sets in.

427. In India, during the hot months, charitable persons set up shady thatches by the sides of roads for the distribution of cool water and raw sugar and oat soaked in water. Among any of the principal roads running through the country, one may, during the hot months, still see hundreds of such institutions affording real relief to thirsty travellers.

428. Such as Rakshasas and Pisachas and carnivorous birds and beasts.

429. Abandoning his Homa fire.

430. i.e., flowers already offered to the deities.

431. No one of the three regenerate orders should take dog's meat. If thou takest such meat, where would then the distinction be between persons of those orders and men like Chandalas?

432. Agastya was a Rishi. He could not do what was sinful.

433. The idea that man comes alone into the world and goes out of it alone. Only the wife is his true associate for she alone is a sharer of his merits, and without her no merit can be won. The Hindu idea of marriage is a complete union. From the day of marriage the two persons become one individual for the performance of all religious and other acts.

434. The sense seems to be that our strength, though little, should be employed by us in attending to the duties of hospitality in our own way.

435. Literally, 'thou art at home,' meaning I will not spare any trouble in making thee feel and enjoy all the comforts of home in this place.

436. Mahaprasthana is literally an unreturning departure. When a person leaves home for wandering through the world till death puts a stop to his wanderings, he is said to go on Mahaprasthana.

437. The theory is that all distresses arise originally from mental error which clouds the understanding. Vide Bhagavadgita.

438. Making gifts, etc.

439. Here amum (the accusative of adas) evidently means 'that' and not 'this.' I think the reference, therefore, is to heaven and not to this world.

440. These are Mleccha tribes of impure behaviour.

441. i.e., for my instructions.

442. So great was the repugnance felt for the slayer of a Brahmana that to even talk with him was regarded a sin. To instruct such a man in the truths of the Vedas and of morality was to desecrate religion itself.

443. The version of 5 is offered tentatively. That a person possessed of affluence should become charitable is not wonderful. An ascetic, again, is very unwilling to exercise his power. (Witness Agastya's unwillingness to create wealth for gratifying his spouse.) What is meant by these two persons not living at a distance from each other is that the same cause which makes an affluent person charitable operates to make an ascetic careful of the kind of wealth he has.

444. That which is asamikshitam is samagram karpanyam.

445. Nilakantha explains that vala here means patience (strength to bear) and ojas (energy) means restraints of the senses.

446. Both the vernacular translators have rendered the second line of verse 25 wrongly. They seem to think that a person by setting out for any of the sacred waters from a distance of a hundred yojanas becomes cleansed. If this meaning be accepted then no man who lives within a hundred yojanas of any of them has any chance of being cleansed. The sense, of course, is that such is the efficacy of these tirthas that a man becomes cleansed by approaching even to a spot within a hundred yojanas of their several sites.

447. These mantras form a part of the morning, noon and evening prayer of every Brahmana. Aghamarshana was a Vedic Rishi of great sanctity.

448. In the first line of 26 the correct reading is Kutah not Kritah as adopted by the Burdwan translators.

449. i.e., beasts and birds. The vernacular translators wrongly render it--'Behold the affection that is cherished by those that are good towards even the beasts and birds!'

450. The correct reading is Murtina (as in the Bombay text) and not Mrityuna. The Burdwan version adopts the incorrect reading.

451. The allusion is to the story of Rama having restored a dead Brahmana boy. During Rama's righteous reign there were no premature deaths in his kingdom. It happened, however, one day that a Brahmana father came to Rama's court and complained of the premature death of his son. Rama instantly began to enquire after the cause. Some sinful act in some corner of the kingdom, it was suspected, had caused the deed. Soon enough Rama discovered a Sudra of the name of Samvuka engaged in the heart of a deep forest in ascetic penances. The king instantly cut off the man's head inasmuch as a Sudra by birth had no right to do what that man was doing. As soon as righteousness was upheld, the deceased Brahmana boy revived. (Ramayana, Uttarakandam).

452. Literally, 'by giving up their own bodies'.

453. i.e., he is sure to come back to life.

454. The word sramana is used in Brahmanical literature to signify a certain order of ascetics or yatis that have renounced work for meditation. It is also frequently employed to mean a person of low life or profession. It should be noted, however, that in Buddhistic literature the word came to be exclusively used for Buddhist monks.

455. This is how Nilakantha seems to explain the line, Bhishma is anxious about the effect of his instructions. He says that those instructions would bear fruit if the gods will it; otherwise, his words would go for nothing, however carefully he might speak.

456. The commentator explains that including the first, altogether 12 questions are put by Yudhishthira.

457. This is an answer to the first question viz., the general aspect of ignorance.

458. The word Sreyas has a peculiar meaning. It implies, literally, the best of all things; hence, ordinarily, in such passages, it means beatitude or the highest happiness that one may acquire in heaven. It means also those acts of virtue by which that happiness may be acquired. It should never be understood as applicable to anything connected with earthly happiness, unless, of course, the context would imply it.

459. The sense is that such a man never sets his heart upon things of this world, and accordingly these, when acquired, can never satisfy him. His aspirations are so great and so high above anything this world can give him that the attainment of even the region of Brahma cannot, as the commentator explains, gratify him. At first sight this may look like want of contentment, but in reality, it is not so. The grandeur of his aspirations is sought to be enforced. Contentment applies only to ordinary acquisitions, including even blessedness in heaven.

460. i.e., such a man is sure of attaining to a blessed end.

461. Such as distinctions of caste, of dress, of food, etc., etc.

462. A reference to the region of Brahma, which is supposed to be located within every heart. One reaches that region through penances and self-denial. The sense, of course, is that his is that pure felicity of the heart who has succeeded in driving off all evil passions therefrom.

463. The word used here is Buddhasya (genitive of Buddha.) May not this verse be a reference to the Buddhistic idea of a Buddha?

464. i.e., both are equally efficacious.

465. In the Bengal texts, verse 9 is a triplet. In the second line the correct reading is nirvedat and not nirdesat. Avadya is fault. Vinivartate is understood at the end of the third line, as suggested by Nilakantha. Both the Bengali versions of 9 are incomplete, the Burdwan one being also incorrect.

466. The commentator explains that compassion, like the faults enumerated above, agitates the heart and should be checked for the sake of individual happiness or tranquillity of soul.

467. In India, from the remotest times, preceptors are excluded from charging their pupils any fees for the instruction they give. No doubt, a final fee, called Gurudakshina, is demandable, but that is demandable after the pupil has completed his studies. To sell knowledge for money is a great sin. To this day in all the indigenous schools of the country, instruction is imparted free of all charges. In addition to this, the pupils are fed by their preceptors. The latter, in their turn, are supported by the charity of the whole country.

468. Dakshina is the present or gift made in sacrifices.

469. Vahirvyedichakrita, etc., is the correct reading.

470. i.e., such a person may perform a grand sacrifice in which Soma is offered to the gods and drunk by the sacrificer and the priests.

471. The Burdwan translator, misled by the particle nah, supposes that this verse contains an injunction against the spoliation of a Sudra. The fact is, the nah here is equal to 'ours'.

472. Who has fasted for three whole days.

473. Aswastanavidhana is the rule of providing only for today without thinking of the morrow.

474. The sense, of course, is that if a Brahmana starves, that is due to the king having neglected his duty of providing for him.

475. I follow Nilakantha in rendering abrahmanam manyamanah. It may also mean 'regarding himself to be a fallen Brahmana (for the time being)'.

476. It should be noted that the word foeticide used in such texts frequently means all sins that are regarded as equivalent to foeticide. Hence, killing a Brahmana is foeticide, etc.

477. There is a material difference of reading in this verse. Following the Bengal texts, the above version is given. The Bombay text runs as follows: 'upon his body being burnt therewith, or by death, he becomes cleansed.' The Bombay text seems to be vicious. Drinking is regarded as one of the five heinous sins. The severer injunction contained in the Bengal texts seems therefore, to be the correct reading.

478. The true reading is nigacchati and not niyacchati. The Burdwan translator has misunderstood the word papam in this verse.

479. Nilakantha correctly explains the connection of Susamsitah.

480. Nilakantha explains that the question of Nakula excited the heart of Bhishma and caused a flow of blood through his wounds. Hence Bhishma compares himself to a hill of red-chalk.

481. Durvarani, Durvaradini, Durvachadini, are some of the readings of the first line.

482. Literally, family or clan; here origin.

483. The second line of 19 is unintelligible.

484. Taddhitwa is tat hi twa. Nilakantha thinks that twa here is twam.

485. In the Bengal texts, 41 is made a triplet, and 42 is made to consist of a single line; 42 is represented as Vaisampayana's speech. This is evidently an error; 41 a couplet. 42 also is so. Rajna etc., refer to Bhima. K.P. Singha avoids the error; the Burdwan translator, as usual, makes a mess of 41 by taking it to be a triplet.

486. There can be very little doubt that the second line has a distinct reference to the principal article of faith in Buddhism. Emancipation here is identified with Extinction or Annihilation. The word used is Nirvana. The advice given is abstention from attachments of every kind. These portions of the Santi are either interpolations, or were written after the spread of Buddhism.

487. The doctrine set forth in 48 is the doctrine of either Universal Necessity as expounded by Leibnitz, or that of Occasional Causes of the Cartesian school. In fact, all the theories about the government of the universe are strangely jumbled together here.

488. i.e., they that have wives and have procreated children.

489. Raktamivavikam and not Raktamivadhikam, is the correct reading. The Burdwan translator accepts the incorrect reading.

490. The true reading is Brahmavarjitah and not that word in the accusative. Both the Bengali versions have adhered to the incorrect reading of the Bengal texts.

491. i.e., it was not a piece torn off from a full piece, but both its dasas or ends were there.

492. To this day there are many Brahmanas in India who are asudra-pratigrahins, i.e., who accept no gift, however rich, from a Sudra.

493. Kimpurusha is half-man and half-horse. The body is supposed to be that of a horse, and the face that of a man.

494. Literally, 'for obtaining goods'.

495. At such entertainments, Hindus, to this day, sit on separate seats when eating. If anybody touches anybody else's seat, both become impure and cannot eat any longer. Before eating, however, when talking or hearing, the guests may occupy a common seat, i.e., a large mat or blanket or cloth, etc., spread out on the floor.

496. Agni or fire is a deity that is said to have Vayu (the wind-god) for his charioteer. The custom, to this day, with all travellers in India is to kindle a large fire when they have to pass the night in woods and forests or uninhabited places. Such fires always succeed in scaring off wild beasts. In fact, even tigers, raging with hunger, do not approach the place where a blazing fire is kept up.

497. Surabhi is the celestial cow sprung from the sage Daksha.

498. Whether the word is chirat or achirat is difficult to make out.

499. In Sanskrit the ablative has sometimes the sense of 'through'. Here, mitrat means both from and through. What is said is that wealth, honours, etc., may be acquired through friends, i.e., the latter may give wealth or be instrumental in its acquisition, etc.

500. It is very difficult to literally translate such verses. The word Dharma is sometimes used in the sense of Religion or the aggregate of duties. At other times it simply means a duty or the course of duties prescribed for a particular situation. Tapah is generally rendered penance. Here, however, it has a direct reference to sravana (hearing), manana (contemplation), and nididhyasana (abstraction of the soul from everything else for absolute concentration). The Grammar of the second half of the first line is Sati apretya etc., Sat being that which is real, hence, the Soul, or the Supreme Soul, of which every individual Soul is only a portion.

501. And not the Soul, as the commentator explains. With the death of the body joy and grief disappear.

502. The art by which the body could, as in Egypt, be preserved for thousands of years was not known to the Rishis.

503. The commentator explains the sense of this as follows: The cow belongs to him who drinks her milk. Those who derive no advantage from her have no need for showing her any affection. One should not covet what is above one's want. It has been said, that (to a thirsty or hungry or toil-worn man), a little quantity of vaccine milk is of more use than a hundred kine; a small measure of rice more useful than a hundred barns filled with grain; half a little bed is of more use than a large mansion.

504. I follow Nilakantha in rendering this verse. His interpretation is plausible. Mudatamah, according to him, are those who are in deep sleep. There are four stages of consciousness. These are (1) wakefulness, (2) dream, (3) dreamless or deep slumber, and (4) Turiya or absolute Samadhi (which the Yogin only can attain to).

505. The two extremes, of course, are dreamless slumber and Turiya or Samadhi. The two intermediate ones are wakefulness and sleep with dream.

506. Pride in consequences of having insulted or humiliated others; and success over others such as victories in battle and other concerns of the world.

507. The first half of the second line is read variously. The sense, however, in effect, remains unaltered. What is said here is that man who succeeds in attaining to a state of Brahma by true Samadhi or abstraction from the world, can never be touched by grief.

508. In all treatises on Yoga it is said that when the first stage is passed, the neophyte succeeds in looking at his own self. The meaning seems to be that he experiences a sort of double existence so that he succeeds in himself looking at his own self.

509. This is the same as 46. The Bombay edition does not repeat it.

510. The house referred to is the body. The single column on which it is supported is the backbone, and the nine doors are the eyes, the ears, the nostrils, etc. etc.

511. The sense is that women always regard their human lovers as dear without regarding the Supreme Being to be so, although He is always with them.

512. i.e., coursing on, without waiting for any one.

513. Literally, intelligent.

514. The true reading is Jnanena and not ajnanena. Then, in the last foot, the word is a-pihitah and not apihitah. The words with ava and api frequently drop the initial a. Hence a-pihitah means not covered.

515. The word used in the text is Devanam (of the gods). There can be no doubt however, that the word deva is here used for implying the senses.

516. i.e., wild beasts and lawless men.

517. Asatyajyam and Asatyadyam are both correct. The sense is the same. The first means 'having untruth for the libation (that it eats up).' The second means 'having untruth for the food (it devours)'.

518. Santi is tranquillity. The Santi-sacrifice is the endeavour to practise self-denial in everything; in other words, to restrain all sorts of propensities or inclinations. The Brahma-sacrifice is reflection on truths laid down in the Upanishads. The Word-sacrifice consists in the silent recitation (japa) of the Pranava or Om, the initial mantra. The Mind-sacrifice is contemplation of the Supreme Soul. The Work-sacrifice consists in baths, cleanliness, and waiting upon the preceptor.

519. Both readings are correct, viz., Kshetrayajna and Kshetrayajna. Kshetra is, of course, the body. If the latter reading be accepted, the meaning will be 'a sacrifice like that of a Kshatriya, i.e., battle.' Hence, all kinds of acts involving cruelty.

520. or, seek Brahma in thy understanding. The word Atman is often synonymous with Supreme Self.

521. The commentator explains that the object of Yudhishthira's question is this: in the preceding section or lesson it has been inculcated that one may seek the acquisition of the religion of moksha or emancipation even when he is young. Yudhishthira enquires whether wealth (so necessary for the performance of sacrifices) is needed for the acquisition of that religion. If wealth be necessary, the poor then would not be able to acquire that religion. Hence the enquiry about the way in which joy and sorrow come to the wealthy and to the poor.

522. The verses are said to be old. Nilakantha accordingly supposes that it was not Sampaka who recited them to Bhishma, but some one else. I follow the commentator; but the grammar of the concluding verse of this section must have to be twisted for supporting him.

523. Kakataliyam is, literally, 'after the manner of the crow and the palmyra fruit.' The story is that once when a crow perched upon a palmyra tree a fruit (which had been ripe) fell down. The fruit fell because of its ripeness. It would be a mistake to accept the sitting of the crow as the cause of the fall. The perching was only an accident. Yet men very frequently, in tracing causes, accept accidents for inducing causes. Such men are said to be deceived by 'the fallacy of the crow and the palmyra fruit.'

524. Exertion to be successful must depend on circumstances. The combination of circumstances is destiny.

525. It is difficult to resist the belief that many of the passages of the Santi are later additions. Suka was the son of Vyasa. To quote a saying of Suka (or, as he was called Sukadeva Goswamin), if Vyasa was the real writer of this passage, is rather suspicious.

526. i.e., arrive at such a point that nothing was left for him to desire.

527. i.e., with the view of doing thee good, I shall emancipate myself from all attachments and enjoy the blessedness of tranquillity.

528. Here the theory of desire seems to be reversed. Desire is mere wish after anything. When its gratification is sought, the form it assumes is that of determination or will. If, however, Kama be taken as the formulated desire after specific objects, then, perhaps, the Will may be regarded as its foundation, at least, in respect of the distress and difficulties that come in its train.

529. I think the Bombay reading of this verse is incorrect. Bhuttagramah (nom. sing.) should be Bhutagramam (accusative sing.). The Yah is Kamah. It is Desire that is exhorted to go away whithersoever it chooses. If the elements be thus exhorted, then it is death that the speaker desires. This would be inconsistent with the spirit of the passage.

530. The use of the plural Yushmashu might lead at first sight to take it as standing for the elements. It is plain, however, that it refers to all attributes that are founded on Rajas and Tamas.

531. Beholding all creatures in my own body and mind i.e., identifying myself with all creatures or never taking them as distinct and separated from me: in other words, professing and practising the principle of universal love.

532. The two lines are antithetical. What is said here is that though there is misery in property, there is no real happiness in affluence. Hence Nilakantha is right in supposing that the last word of the first line is not dhane but adhane the Sandhi being Arsha.

533. Nilakantha explains that by Saranga here is meant the bee. The anweshanam following it is 'going behind.' The whole compound means 'imitation of the bee in the forest.'

534. The allusion is to the story of Pingala, in Section 74 ante.

535. The story, evidently a very ancient one, is given in full in the Bhagavat. Once on a time, a maiden, residing in her father's house, wished to feed secretly a number of Brahmanas. While removing the grain from the barn, her anklets, made of shells, began to jingle. Fearing discovery through that noise, she broke all her anklets except one for each hand.

536. Animittatah is explained by Nilakantha as one that has no cause, i.e., Brahma. The commentator would take this speech as a theistic one. I refuse to reject the plain and obvious meaning of the word. All phases of speculative opinion are discussed in the Santi. It is very possible that a religious indifferentism is preached here.

537. The sense of the passage is that as everything depends upon its own nature, it cannot, by its action, either gladden or grieve me. If a son be born to me I am not delighted. If he dies, I am not grieved. His birth and death depend upon his own nature as a mortal. I have no power to alter that nature or affect it in any way.

538. The word Ajagara implies 'after the manner of a big snake that cannot move.' it is believed that such snakes, without moving, lie in the same place in expectation of prey, eating when anything comes near, famishing when there is nothing.

539. The meaning is that even copious drafts do not slake thirst permanently, for after being slaked, it is sure to return.

540. In the Bengal texts, 44 is made a triplet. The correct reading, however, is to take 44 as a couplet and 45 as a triplet. Nilakantha points out that Icchantaste, etc., is grammatically connected with 45.

541. The auspicious constellations are such as Pushya and others; the inauspicious are Mula Aslesha, Magha, etc; yajnaprasava may also mean the fruits of sacrifices.

542. Anwikshikim may also mean 'microscopic'.

543. The word dattam, generally rendered 'gifts' or 'charity,' means and includes protection of suppliants, abstention from injury as regards all creatures, and actual gifts made outside the sacrificial altar. Similarly, the maintenance of the sacred fire, penances, purity of conduct, the study of the Vedas, hospitality to guests, and offer of food to the Viswedevas, are all included in the word Ishta which is ordinarily rendered 'sacrifice.'

544. i.e., even if he seeks to avoid it.

545. i.e., becomes his inseparable associate.

546. What is meant is that if once the consequences of the acts of a past life are exhausted, the creature (with respect to whom such exhaustion takes place), is freed from all vicissitudes of life. Lest, however, such creatures become emancipated, the orthodox view is that a balance is always left of both merit and demerit, so that a new birth must take place and the consequences of what is thus left as a balance must begin to be enjoyed or suffered. This is not referred to here, but this is the view of all orthodox Hindus.

547. The first word of this verse is diversely read. The reading I adopt is samunnam meaning drenched in water. If it be samjuktam it would mean united, with filth, of course. Another reading is samswinnam, meaning 'drenched with sweat.' Nilakantha explains upavasah here as equivalent to the renunciation of all earthly possessions. Ordinarily it means 'fasts.'

548. This verse occurs in the Santi Parva. It is difficult to understand in what sense it is said that the track of the virtuous cannot be marked. Perhaps, it is intended that such men do not leave any history or record behind them, they having abstained from all kinds of action good or bad.

549. Manasa means 'appertaining to the mind,' or rather, the Will. Mahat literally means great.

550. Veda is here used in the sense of Knowledge and Power.

551. Sarvabhutatmakrit is explained by Nilakantha thus. He who is Sarvabhutatman is again bhutakrit. On the authority of the Srutis the commentator adds,--ye ete pancha akasadayodhatavo-dharana-karmanah sa eva Brahma.

552. The word Devah here is evidently used in the sense of luminous or shining ones and not in that of gods or deities.

553. The Rishis supposed that the pouring of water created the air instead only of displaying it.

554. All created things are called Bhutas, but the five principal elements, viz., fire, air, earth, water, and space, are especially called Bhutas or Mahabhutas.

555. This is certainly curious as showing that the ancient Hindus knew how to treat diseased plants and restore them to vigour.

556. K.P. Singha wrongly renders this verse. The Burdwan translator is right.

557. Both the Bengal and the Bombay texts read bhutani. The correct reading, however, appears to be bhutanam.

558. The word for duct is Srotas. It may also be rendered 'channel.' Very like the principal artery or aorta.

559. Notwithstanding much that is crude anatomy and crude physiology in these sections, it is evident, however, that certain glimpses of truth were perceived by the Rishis of ancient times. Verse 15 shows that the great discovery of Harvey in modern times was known in ancient India.

560. In works on yoga it is laid down that the main duct should be brought under the control of the will. The soul may then, by an act of volition, be withdrawn from the whole physical system into the convolutions of the brain in the head. The brain, in the language of yogins, is a lot us of a thousand leaves. If the soul be withdrawn into it, the living creature will then be liberated from the necessity of food and sleep, etc., and will live on from age to age, absorbed in contemplation of divinity and in perfect beatitude.

561. It is often said that in an advanced stage of yoga, one is enabled to behold one's Soul, or, a sort of double existence is realised in consequence of which the Soul becomes an object of internal survey to the Soul itself. Very probably, writers on yoga employ this language in a figurative sense.

562. The commentator explains that the words expressive of hue or colour really mean attributes. What is intended to be said is that the Brahmanas had the attribute of Goodness (Sattwa); the second order had the attribute of Passion (Rajas); the third got a mixture of the two, i.e., both goodness and passion (Sattwa and Rajas); while the lowest order got the remaining attribute, viz., Darkness (Tamas).

563. The distinction here laid down seems to be this: the eternal creation is due to the yoga or mental action of the Primeval Deity. That creation which we behold is the result of the penances of those sages who were first created. Perhaps, what is intended to be said is that the principle of life, of life proceeding from life, and primal matter with space, etc., are all due to the fiat of God; while all visible and tangible objects, resulting from the action of those principles and from primal matter and space, are attributable to the ancient sages.

564. The word Ghrina may also mean aversion. Of course, here it would mean, if used in that sense, aversion for all unrighteous acts.

565. The first half of the first line of 6 is differently read in the Bombay edition. Both readings are noticed by Nilakantha. I have adhered to the Bengal reading, though the Bombay reading is clearer in sense. Visati is a transitive verb having Pratishtha or some such noun for its object. The literal meaning is he who acquires fame, etc.

566. Here the speaker describes the character of Karma-sannyasa (renunciation of acts). Samarambha generally means all kinds of acts. Here, however, only sacrifices and other scriptural rites are intended. I follow Nilakantha in rendering the second line, although the plain meaning would seem to be "who poureth everything in gift."

567. The gross world is perceivable by the ordinary senses. Behind the gross world is a subtile one which the subtile senses i.e., the senses when sharpened by yoga, can perceive. With death, the gross body alone is dissolved, the subtile body or form, called the Linga-sarira, and made up of what is called the Tanmatras of the primal elements, remains. Even that retains all the characteristics of the world in an incipient form. The Linga-sarira also must be destroyed before absorption into Brahma can take place.

568. The felicity that is obtained in heaven is not everlasting, being limited in point of duration by the degree or measure of merit that is achieved here.

569. The Pauranic theory of both the solar and the lunar eclipse is that the Sun and the Moon are sought to be devoured by the Daitya, Rahu.

570. The sense seems to be that Vedas declare those fruits in order that men may strive for them when they lead to happiness.

571. Nearly the whole of this section is prose.

572. It is difficult to understand in what senses the word Dharma is used in the three successive questions here.

573. In the first line the correct reading is Brahmana and not Brahmarshi. The answer attributed to Bhrigu settles this.

574. A pupil should never solicit his preceptor for instruction. He should attend only when the preceptor calls him. To this day, the rule is rigidly observed in all schools throughout India. It should be added to the credit of those engaged in teaching that they very seldom neglect their pupils. The story is authentic of the grandfather of the great Baneswar Vidyalankar of Nuddea, himself as great a professor as Baneswar, of continuing to teach his pupils in the outer apartments even after receiving intelligence of his son's death within the inner apartments of the family dwelling. The fact is, he was utterly absorbed in his work, that when his good lady, moved by his apparent heartlessness, came out to tax him he answered her, in thorough absence of mind, saying, 'Well, do not be disturbed. If I do not weep for my son, I will do so for that grandchild in your arms.' The pupils at last recalled him to the realities of the hour.

575. i.e., by picking up fallen grains from the field after the crop has been cut away and removed by the owner.

576. Upaskara means renunciation.

577. It is generally said that by procreating offspring, one gratifies the Pitris or pays off the debt one owes to one's deceased ancestors. Here Bhrigu says that by that act one gratifies the Creator. The idea is the same that forms the root of the command laid on the Jews,--Go and multiply.

578. The end of these attributes is Moksha or Emancipation.

579. Sishta is explained by Nilakantha as one who has been properly instructed by wise Preceptors.

580. Niyama is explained by the commentator as a rite; upayoga as a vow about food; charyya as an act like visiting sacred waters; vihita is vidhana.

581. The Hindus had no poor laws. The injunctions of their scriptures have always sufficed to maintain the poor, particularly their religious mendicants. The mendicants themselves are restrained from disturbing the householders often. None again save the well-to-do were to be visited by the mendicants, so that men of scanty means might not be compelled to support the recluses.

582. The words used by Bharadwaja in the question are capable of being construed as an enquiry after the next world. Bhrigu also, in his answer, uses the word Paro lokah. The reference to Himavat, therefore, is explained by the commentator as metaphorical. The whole answer of Bhrigu, however, leaves little room for doubt that the sage speaks of a region on earth and not in the invisible world after death.

583. Nilakantha would read amritya for mritya. It is a forced correction for keeping up the metaphorical sense.

584. All knowledge there is certain.

585. i.e., to practise yoga. The Bengal reading is dharanam. The commentator goes for explaining all the verses as metaphorical. Considerable ingenuity is displayed by him, and he even cites the Srutis in support.

586. This at least is a verse that evidently refers to the other or the next world, and, therefore, lends colour to the supposition that throughout the whole passage, it is the next world and no fictitious region north of the Himalayas that is described. Some western scholars think that a verbal translation is all that is necessary. Such passages, however, are incapable of being so rendered. The translator must make his choice of, either taking the verses in a plain or a metaphorical sense. If he inclines towards the latter, he cannot possibly give a verbal version. The genius of the two tongues are quite different.

587. Pushkara in Rajputanah is supposed to be the spot where Brahman underwent his penances.

588. The Burdwan translator makes a mess of this verse 21 runs into 22 as explained by the commentator. K.P. Singha avoids the blunder, although in rendering the last line of 22 he becomes rather inaccurate.

589. The five limbs which should be washed before eating are the two feet, the two hands, and the face.

590. This may be a general direction for washing one's hand after eating; or, it may refer to the final Gandusha, i.e., the act of taking a little water in the right hand, raising it to the lips, and throwing it down, repeating a short formula.

591. The Burdwan translator has misunderstood this verse completely.

592. It is difficult to understand what this verse means. Nilakantha proposes two different kinds of interpretation. What then is Sankusuka or Sanku cuka? The above version is offered tentatively. The commentator imagines that the true sense of the verse is that it declares such men to be unable to attain to Mahadayu which is Brahma and not long life.

593. Prishtamangsa is explained by the commentator as 'the meat forming the remnant of a Sraddha offering.' I do not see the necessity of discarding the obvious meaning.

594. in the sense of being moved or used. The commentator adds that the sacred thread also should be wound round the thumb, as the Grihyasutras declare.

595. In every instance, the person who receives should say--'All-sufficient,' 'Gratify to the fill', and 'Has fallen copiously' or words to that effect. Krisara or Kricara is food made of rice and pease, or rice and sesame; probably what is now called Khichree.

596. The polite form of address is Bhavan. It is in the third person singular. The second person is avoided, being too direct.

597. It is not plain in what way the sinful acts come to the sinner. The Hindu idea, of course, is that the consequences of those deeds visit the doer without fail. This verse, however, seems to say that the recollection of those sins forces itself upon the sinner and makes him miserable in spite of himself.

598. The Hindu moralist, in this verse, declares the same high morality that Christ himself preached. Merit or sin, according to him, does not depend on the overt act alone. Both depend on the mind. Hence the injunction against even mentally harming others.

599. The sense seems to be that if one succeeds in ascertaining the ordinances about virtue or piety, but if the mind be sinful, no associate can be of any help. The mind alone is the cause of virtue and piety.

600. Adhyatma is anything that depends on the mind. Here it is, as explained by the commentator, used for yoga-dharma as depending upon or as an attribute of the mind. Generally speaking, all speculations on the character of the mind and its relations with external objects are included in the word Adhyatma.

601. After Bhrigu's discourse to Bharadwaja this question may seem to be a repetition. The commentator explains that it arises from the declaration of Bhishma that Righteousness is a property of the mind, and is, besides, the root of everything. (V 31, sec. 193, ante). Hence the enquiry about Adhyatma as also about the origin of all things.

602. The word rendering 'perceptions' is Vijnanani. 'Cognitions' would perhaps, be better.

603. Generally, in Hindu philosophy, particularly of the Vedanta school, a distinction is conceived between the mind, the understanding, and the soul. The mind is the seat or source of all feelings and emotions as also all our perceptions, or those which are called cognitions in the Kantian school, including Comparison which (in the Kantian school) is called the Vernuft or Reason. This last is called the Understanding or buddhi. The soul is regarded as something distinct from both the body and the mind. It is the Being to whom the body and the mind belong. It is represented as inactive, and as the all-seeing witness within the physical frame. It is a portion of the Supreme Soul.

604. Goodness includes all the higher moral qualities of man. Passion means love, affection, and other emotions that appertain to worldly objects. Darkness means anger, lust, and such other mischievous propensities.

605. I follow Nilakantha in his grammatical exposition of this verse. The meaning, however, is scarcely clear. The identity of the Understanding or intelligence with the senses and the mind may be allowed so far as the action of the three qualities in leading all of them to worldly attachments is concerned. But what is meant by the identity of the Understanding with all the objects it comprehends? Does Bhishma preach Idealism here? If nothing exists except as it exists in the Understanding, then, of course, with the extinction of the Understanding, all things would come to an end.

606. Brown and other followers of Reid, whether they understood Reid or not, regarded all the perceptions as only particular modifications of the mind. They denied the objective existence of the world.

607. The commentator explains this verse thus, although as regards the second line he stretches it a little. If Nilakantha be right, K.P. Singha must be wrong. Generally, however, it is the known incapacity of the ocean to transgress its continents that supplies poets with illustrations. Here, however, possibly, the rarity of the phenomenon, viz., the ocean's transgressing its continents, is used to illustrate the rare fact of the intelligence, succeeding by yoga power, in transcending the attributes of Rajas, Tamas and Sattwa.

608. on the other hand, directing one's thoughts boldly to it, one should ascertain its cause and dispel that cause, which, as stated here, is Passion.

609. The first two words of the second line are those of verse 5. See I, Manu.

610. Kathanchit is explained by Nilakantha as 'due to great ill-luck.'

611. I do not follow Nilakantha in rendering this verse.

612. The soul is said to be only a witness or spectator and not an actor. The Rishis understood by the soul the being to whom the mind, the senses, etc., all belong. Could the idea of the inactive and unsinning Soul have arisen from observation of the moral principle of Conscience which discriminates between right and wrong, and acts, therefore, as an impartial judge, or watches everything like an uninterested spectator? European moralists generally attribute two other functions to the Conscience, viz., impelling us to do the right and avoid the wrong, and approving when right is done and wrong avoided. But these functions may easily be attributed to some other principle. At any rate, when the question is one of nomenclature only, the last two functions may be taken away and the word Soul applied to indicate the Conscience as the faculty of discrimination only.

613. The qualities here referred to are those of Sattwa (goodness), Rajas (passion), and Tamas (darkness). What is meant by this verse is that such a person transcends the qualities instead of the qualities transcending him and his acts.

614. Nilakantha takes the third line as elliptical and is for supplying te labhante.

615. I follow the commentator in his exposition of this verse. Anavisandhipurvakam is explained as nishkamam. Ubhayam is prachinamaihikam cha karmam. Apriyam is equivalent to vadham. The substance of priyam, etc., is thus given: Moksham prati tu karmanah karanatwam duranirastam.

616. Aturam is explained as pierced by lust, wrath, etc. Asuyate is equivalent to dhikkaroti. Janah is explained by the commentator as parikshakah but it would be better to take it as standing for people generally. Tasya is an instance of the genitive for the accusative. Tat refers to nindyam karma, sarvatah means sarvashu yonishu. Janayati Janena dadati. The object of the verse is to show that sinful acts produce fear both here and hereafter.

617. Loka is in the locative case, the final vowel indicating to the locative having been dropped for sandhi. Niravishan is an adverb, equivalent to samyak-abhinivesam kurvan. Tattadeva means "those and those" i.e., possessions, such as putradaradikam. Kusalan is sarasaravivekanipunan. Ubhayam is explained as karma-mukhin and sadyomuktim. Bhisma here points out the superiority of the latter kind of Emancipation over the former; hence Vedic acts or rites must yield to that yoga which drills the mind and the understanding and enables them to transcend all earthly influences.

618. The soul-state is the state of purity. One falls away from it in consequence of worldly attachments. One may recover it by yoga which aids one in liberating oneself from those attachments.

619. The three words used here are vichara, viveka, and vitarka. They are technical terms implying different stages of progress in yoga. The commentator explains them at length.

620. Everything that man has is the product of either exertion or destiny; of exertion, that is, as put forth in acts, and destiny as dependent on the acts of a past life or the will of the gods or pure chance. Yoga felicity is unattainable through either of these two means.

621. Sankhya is understood by the commentator as implying Vedanta-vichara.

622. This verse is a triplet. The commentator explains that Vedanta in the second line means Sankhya. I think, this is said because of the agreement between the Vedanta and the Sankhya in this respect notwithstanding their difference in other respects. The object of the verse is to say that according to the Sankhya, there is no necessity for silent recitation of mantras. Mental meditation, without the utterance of particular words, may lead to Brahma.

623. Both declare, as the commentator explains, that as long as one does not succeed in beholding one's Soul, one may silently recite the Pranava or the original word Om. When, however, one succeeds in beholding one's Soul, then may one give up such recitation.

624. There are two paths which one in this world may follow. One is called Pravritti dharma and the other Nrivritti dharma. The first is a course of actions; the second of abstention from actions. The attributes indicated in 10 and 11 belong to the first course or path. They are, therefore, called Pravartaka yajna or Sacrifice having its origin in Pravritti or action.

625. i.e., he should first cleanse his heart by observing the virtues above enumerated.

626. Samadhi is that meditation in which the senses having been all withdrawn into the mind, the mind, as explained previously, is made to dwell on Brahma alone.

627. The end declared by Bhishma in the previous section is the success of yoga, or freedom from decrepitude and death, or death at will, or absorption into Brahma, or independent existence in a beatific condition.

628. It should be noted that 'hell,' as here used, means the opposite of Emancipation. Reciter may attain to the joys of heaven, but compared to Emancipation, they are hell, there being the obligation of rebirth attached to them.

629. Even this is a kind of hell, for there is re-birth attached to it.

630. Aiswvarya or the attributes of godhead are certain extraordinary powers attained by yogins and Reciters. They are the power to become minute or huge in shape, or go whither soever one will, etc. These are likened to hell, because of the obligation of re-birth that attaches to them. Nothing less than Emancipation or the absorption into the Supreme Soul is the end that should be striven for.

631. In the Bengal texts there is a vicious line beginning with Prajna, etc. The Bombay text omits it, making both 10 and 11 couplets, instead of taking 11 as a triplet.

632. Na samyuktah is explained by the commentator as aviraktopi hathena tyaktabhogah.

633. For there no forms exist to become the objects of such functions. All is pure knowledge there, independent of those ordinary operations that help created beings to acquire knowledge.

634. The six Angas are Siksha, Kalpa, Vyakarana, Nirukta, Chhandas, Jyotish.

635. i.e., an insight not obtained in the ordinary way but by intuition.

636. K.P. Singha mistranslates the word sadhaye. It means 'I go', and not 'I will strive etc.' The Burdwan translator is correct.

637. Work and Abstention from work are the two courses of duty prescribed or followed.

638. It seems that Vikrita had given away a cow. He had then made a gift to Virupa of the merit he had won by that righteous act.

639. Picking solitary grains from the crevices in the fields after the crops have been gathered and taken away.

640. He gave me the merit he won by giving away one cow. I wish to give him in return the merit I have won by giving away two cows.

641. Verses 107 and 108 are rather obscure. What the king says in 107 seems to be that you two have referred your dispute to me who am a king. I cannot shirk my duty, but am bound to judge fairly between you. I should see that kingly duties should not, so far as I am concerned, become futile. In 108 he says, being a king I should discharge the duties of a king, i.e., I should judge disputes, and give, if need be, but never take. Unfortunately, the situation is such that I am obliged to act as a Brahmana by taking what this particular Brahmana is desirous of offering.

642. This verse also seems to be very obscure. The king's natural inclination, it seems, prompts him to oblige the Brahmana by accepting his gift. The ordinances about kingly duties restrain him. Hence his condemnation of those duties. In the second line, he seems to say that he is morally bound to accept the gift, and intends to make a gift of his own merits in return. The result of this act, he thinks, will be to make both courses of duty (viz., the Kshatriya, and the Brahmana's) produce the same kind of rewards in the next world.

643. This is not Emancipation, but merely terminable felicity.

644. Attains to Emancipation or Absorption into the essence of Brahma.

645. These are Direct knowledge (through the senses), Revelation, Inference, and Intuition.

646. The first six are Hunger, Thirst, Grief, Delusion, Disease, and Death. The other sixteen are the five breaths, the ten senses, and the mind.

647. I think, K.P. Singha misunderstands this verse. Three different ends are spoken of. One is absorption into Brahma; the other's enjoyment of ordinary felicity, which, of course, is terminable, and the last is the enjoyment of that felicity which is due to a freedom from desire and attachments; 126 speaks of this last kind of felicity.

648. In the second line saraddham is not an indeclinable; or, if it be taken as such, the sense may still remain unaltered. What the monarch does is to call upon the Brahmana to share with the monarch the rewards that the monarch had won.

649. The sense seems to be that yogins attain to Brahma even here; whereas Reciters attain to him after death.

650. The fact is, I do not know anything of Him, but still I profess to worship him. This is false behaviour. How shall I be rescued from such falsehood? This is what Vrihaspati says.

651. The Chhandas are the rules of Prosody as applicable to the Vedic hymns. Jyotish is astronomy. It forms an Anga of the Vedas. Nirukta furnishes rules for interpreting obscure passages of the Vedas, and also gives the meanings of technical or obscure words used therein. Kalpa is the description of religious rites. Siksha is the science of pronunciation as applied to Vedic hymns and mantras.

652. They who believe that happiness is not eternal and that, therefore, they should not pursue it, withdraw themselves from pious acts which lead to that happiness. They seek Knowledge as the best means for avoiding all that is transitory and changeful. They seek moksha or complete Emancipation which has been described in the previous sections.

653. The meaning of 'hell' as applied in such passages has been explained before.

654. This is a highly aphoristic line. I give the sense by expanding the words. By 'acts' here is meant 'sacrifices and other religious observances.' The intention of Vrihaspati is to enforce the propriety of acts, for without acts, the ends of life cannot, he maintains, be secured.

655. The sense is that one should devote oneself to acts as a sort of preparation. Afterwards one should abandon them for obtaining the higher end. Acts, therefore, have their use, and help one, though mediately, in the acquisition of Brahma.

656. The mind and acts have created all things. This has been explained in the last verse of section 190 ante. Both are good paths, for by both, good end may be attained, viz., the highest, by drilling the mind, as also (mediately) by acts (as explained in verse 14 above). The fruits of actions must be mentally abandoned if the highest end is to be attained; i.e., acts may be gone through, but their fruits should never be coveted.

657. Nilakantha explains the grammar of the first line differently. His view is yatha chakshurupah praneta nayako, etc. A better construction would be yatha chaksha pranetah (bhavati) etc.

658. This verse may be said to furnish the key of the doctrine of karma or acts and why acts are to be avoided by persons desirous of Moksha or Emancipation. Acts have three attributes: for some are Sattwika (good), as sacrifices undertaken for heaven, etc., some are Rajasika (of the quality of Passion), as penances and rites accomplished from desire of superiority and victory; and some are Tamasika (of the quality of Darkness), as those undertaken for injuring others, notably the Atharvan rites of Marana, Uchatana, etc.: this being the case, the Mantras, without acts, cannot be accomplished, are necessarily subject to the same three attributes. The same is the case with rituals prescribed. It follows, therefore, that the mind is the chief cause of the kind of fruits won, i.e., it is the motive that determines the fruits, viz., of what kind it is to be. The enjoyer of the fruit, of course, is the embodied creature.

659. There can be no doubt that Nilakantha explains this verse correctly. It is really a cruce. The words Naro na samsthanagatah prabhuh syat must be taken as unconnected and independent. Na samsthana gatah is before death. Prabhuh is adhikari (jnanphale being understood). K.P. Singha gives the sense correctly, but the Burdwan translator makes nonsense of the words.

660. The subject of this verse as explained by the commentator, is to inculcate the truth that the result of all acts accomplished by the body is heaven where one in a physical state (however subtile) enjoys those fruits. If Emancipation is to be sought, it must be attained through the mind.

661. The sense depends upon the word acts. If acts are accomplished by the mind, their fruits must be enjoyed by the person in a state in which he will have a mind. Emancipation cannot be achieved by either recitation (japa) or Dhyana (meditation), for both these are acts. Perfect liberation from acts is necessary for that great end.

662. viz., Taste, etc.

663. Existent, line atom; non-existent, line space; existent-nonexistent, line Maya or illusion.

664. Aswabhavam is explained by the commentator as Pramatri-twadi vihinam.

665. i.e., one sees one's own soul.

666. i.e., which, though one, divides itself into a thousand form like the image of the moon in a quantity of agitated water.

667. The analogy consists in this: good and evil fruits, though incompatible, dwell together; similarly, knowledge, though not material, resides in the material body. Of course, knowledge is used here in the sense of the mind or the understanding.

668. It is difficult to understand why the idea of lamps set on trees is introduced here.

669. The analogy is thus explained. Fire, when fed, bursts into flames. When not fed, it dies out, but is not destroyed, for with new fuel the flames may be brought back. The current of the wind ceases, but does not suffer extinction; for if it did, there would be no current again. The same is the case with the rays of the Sun. They die in the night, to reappear in the morning. The rivers are dried up in summer and refilled during the rains. The body, once dissolved, appears in another form. It will be seen that the weakness of the reasoning is due only to incorrect notions about the objects referred to.

670. Exists in its own nature, i.e., unaffected by attributes and qualities and accidents.

671. Some of the Bengal texts read sumahan and subuddhih in the second line. Of course, this is incorrect. The true reading is samanah and sabuddhih, meaning 'with mind and with understanding.' In the Bombay edition occurs a misprint, viz., sumanah for samanah. Nilakantha cites the correct readings.

672. The Burdwan translator misunderstands the word Linga as used in both 14 and 15. K.P. Singha also wrongly renders that word as it occurs in 15. The commentator rightly explains that Linga has no reference to Linga-sarira or the invisible body composed of the tanmatra of the primal elements, but simply means the gross body. In 14, he says, Lingat sthuladehat, Lingam tadeva dehantaram. In 15, anena Lingena Savibhutena. Adristhah means alakshitah. A little care would have removed such blunders.

673. The commentator cites the Gita which furnishes a parallel passage, viz., Indriyani paranyahurindriyebhyah param manah, etc.

674. This verse seems to show that the Rishis had knowledge of spectacles, and probably also, of microscopes. The instrument that shewed minute objects must have been well known, otherwise some mention would have been made of it by name. The commentator calls it upanetra.

675. By death on sleep.

676. Yugapat means simultaneous; atulyakalam means differing in point of time in respect of occurrence; kritsnam qualifies indriyartham; Vidwan means Sakshi; and ekah, independent and distinct. What is intended to be said here is that when the soul, in a dream, musters together the occurrences and objects of different times and places, when, in fact, congruity in respect of both time and place does not apply to it, it must be regarded to have an existence that is distinct and independent of the senses and the body.

677. The object of this is to show that the Soul has only knowledge of the pleasures and pains arising in consequence of Sattwa and Rajas and Tamas and in connection with the three states of the understanding due to the same three attributes. The Soul, however, though knowing them, does not enjoy or suffer them. He is only the silent and inactive Witness of everything.

678. The object of the simile is to show that as wind is a separate entity although existing with the fire in a piece of wood, so the Soul, though existing with the senses is distinct from them.

679. The Bengal texts read indriyanam which I adopt. The Bombay edition reads indriyendriyam, meaning the sense of the senses, in the same way as the Srutis declare that is the Prana of Prana, the eye of the eye, the ear of the ear, etc., Sravanena darsanam tatha kritam is 'apprehended by the ear,' i.e., as rendered above, 'apprehended through the aid of the Srutis.'

680. The commentator uses the illustration of a tree. Before birth the tree was not; and after destruction, it is not; only in the interim, it is. Its formlessness or nothingness is manifest from these two states, for it has been said that which did not exist in the past and will not exist in the future cannot be regarded as existing in the present. Tadgatah is explained by the commentator as udayastamanagatah or taddarsinah.

681. Both the vernacular translators render the second line incorrectly. The first line is elliptical, and would be complete by supplying asannam pasyanti. The paraphrase of the second line is Pratyayannam Jneyam Jnanabhisamhitam(prati)ninisante. Jneyam is explained by the commentator as prapancham. Jnanabhisamhitam means that which is known by the name of Knowledge, i.e., Brahma, which has many similar names some of which the commentator quotes such as Satyam (truth), Jananam (knowledge), Anantam (infinite), Vijnanam (true knowledge), Anandam (joy or happiness).

682. Tamas is another name for Rahu. The first line, therefore, refers to the manner in which an eclipse occurs. There is no absolute necessity, however, for taking it as an allusion to the eclipse. The meaning may be more general. Every day, during the lighted fortnight, the moon gains in appearance, as, indeed, every day, during the dark fortnight, it loses in appearance. It may, therefore, be said that darkness approaches it or leaves it for eating it away or discovering it more and more. The actual process of covering and discovering cannot be noticed. This circumstance may be taken as furnishing the simile. In verse 21, similarly, tamas is capable of a wider meaning. In 22, the word Rahu is used. It should be explained, however, that Rahu is no imaginary monster as the Puranas describe but the descending node of the moon, i.e., a portion of space in and about the lunar orbit.

683. This is a very difficult verse and the distinction involved in it are difficult to catch. Of course, I follow the commentator in rendering it. What is said here is that in a dream, Vyakta (manifest body) lies inactive, while the Chetanam (the subtile form) walks forth. In the state called Sushupti (deep slumber which is like death) the indriyasamyuktam (the subtile form) is abandoned, and Jnanam (the Understanding), detached from the former, remains. After this manner, abhava (non-existence, i.e., Emancipation) results from destruction of bhavah or existence as subject to its known conditions of dependence on time, manner of apprehension, etc., for Emancipation is absorption into the Supreme Soul which is independent of all the said conditions. The commentator explains that these observations become necessary to show that Emancipation is possible. In the previous section the speaker drew repeated illustrations for showing that the soul, to be manifest, depended on the body. The hearer is, therefore, cautioned against the impression that the soul's dependence on the body is of such an indissoluble kind that it is incapable of detachment from the body, which of course, is necessary for Emancipation or absorption into the Supreme Soul.

684. Caswasasya is an instance of Bhavapradhananirdesa, i.e., of a reference to the principal attribute connected by it.

685. Indriaih rupyante or nirupyante, hence Indriyarupani.

686. The objects to be abandoned are those which the senses apprehend and those which belong to primordial matter. Those last, as distinguished from the former, are, of course, all the linga or subtile forms or existents which are made up of the tanmatras of the grosser elements.

687. Or, regains his real nature.

688. I adopt the Bombay reading aptavan instead of the Bengal reading atmavit. Pravrittam Dharmam, as explained previously, is that Dharma or practice in which there is pravritti and not nivritti or abstention.

689. The sense is this: by abstaining from the objects of the senses one may conquer one's desire for them. But one does not succeed by that method alone in totally freeing oneself from the very principle of desire. It is not till one succeeds in beholding one's soul that one's principle of desire itself becomes suppressed.

690. The separate existence of an objective world is denied in the first clause here. All objects of the senses are said here to have only a subjective existence; hence the possibility of their being withdrawn into the mind. The latest definition of matter, in European philosophy, is that it is a permanent possibility of sensations.

691. Te is explained by the commentator as Brahmabhigatah. K.P. Singha wrongly renders the last foot of the second line. The Burdwan version is correct.

692. Te in the first line is equal to tava.

693. I follow the commentator in so far as he is intelligible. It is evident that the words Jnanam and Jneyam are used in the original not consistently throughout.

694. The meaning seems to be this: ordinary men regard all external objects as possessing an independent existence, and their attributes also as things different from the substances which own them. The first step to attain to is the conviction that attributes and substances are the same, or that the attributes are the substances. This accords with the European Idealism. The next stage, of course, is to annihilate the attributes themselves by contemplation. The result of this is the attainment of Brahma.

695. Antaratmanudarsini is explained by the commentator as "that which has the Antaratman for its anudarsin or witness." The Burdwan translator is incorrect in rendering the second line.

696. The first 'knowledge' refers to the perception of the true connection between the Soul and the not-Soul. 'Fruits' mean the physical forms that are gained in new births. The destruction of the understanding takes place when the senses and the mind are withdrawn into it all of them, united together, are directed towards the Soul. Jneyapratishthitam Jnanam means, of course, knowledge of Brahma.

697. The commentator explains that sorrow arises from the relation of the knower and the known. All things that depend upon that relation are transitory. They can form no part of what is eternal and what transcends that relation.

698. I take the obvious meaning, instead of the learned explanation offered by Nilakantha.

699. The very Yogins, if led away by the desire of acquiring extraordinary powers and the beatitude of the highest heaven do not behold the Supreme.

700. Gunam, literally, attributes; hence objects possessed of attributes.

701. That which is called the external world has no objective existence. It is purely subjective. Hence, it is the mind that sees and hears and touches the mind itself.

702. This verse is a cruce. There can be no doubt that Nilakantha's explanation is correct. Only, as regards budhyavara I am disposed to differ from him very slightly. The grammar of the first line is this: 'Gunadane manah sada budhiyaraya; viprayoge cha tesham budhyavaraya.' Now 'Gunadana' means the 'adana' (destruction) of 'guna'. (This root da means to cut). What is meant by the destruction of 'guna' or attribute or earthly objects is merging them in the buddhi by yoga; in other words, a withdrawal of the senses into the mind, and the senses and the mind into the understanding. "Viprayoga cha tesham" means 'in their separation,' i.e., when these objects are believed to be real and as existing independently of the mind. The result of this would be the acquisition of 'budhyavara,' implying the acquisition of those very objects. In the case of yogins, whose minds may be in such a frame, the powers called 'asiswaryya' are acquired. There is no especial necessity, however, for taking the case of yogins.

703. What is said here is that Happiness and Sorrow have an end, though it may not be seen, and the Soul will surely come to its final resting place. This accords with the doctrine of infinite spiritual improvement.

704. Rishavam sarvattwam literally means 'the bull of Sattwatas'. Ordinarily, it is an appellation of Krishna, the prince of the Sattwatas or Yadavas. Here, however, the word is used to signify persons prizing the attribute of Goodness; hence righteous persons.

705. Prajapati literally means 'lord of creatures.' It is a name applied to those sons of Brahman who begat children.

706. Samavartin is another name for Yama the punisher of the wicked.

707. Nirapekshan is explained by Nilakantha as nirayameva ikshante tan, i.e., those who have their gaze directed towards hell alone. The Burdwan translator takes it as indicative of houseless or nomadic habits, upon what authority, it is not plain.

708. K.P. Singha takes Naravara as the name of a tribe. Of course, it is a careless blunder.

709. I think K.P. Singha misunderstands this verse. All the texts agree in reading it in the same way. To take it, therefore, as implying that the sinful races, by warring with one another, suffered destruction is doing violence to the word Rajanath. There can be no doubt that Sandhyakala means the period of junction between the two ages (Treta and Dwapara). It is called terrible. It was at this time that, that dreadful famine occurred which compelled the royal sage Viswamitra to subsist on a canine haunch. Vide Ante.

710. The correct reading is Mahatmana (instrumental) implying Krishna. The Bengal reading Mahatmavan is vicious. K.P. Singha has rendered the verse correctly. The Burdwan translator, with Nilakantha's note before him (for he uses the very words of the commentator), adheres to the vicious reading and mistranslates the verse.

711. This verse evidently shows that there was dispute about Krishna's supremacy, as Professor Weber guesses. The Krishna-cult was at first confined among a small minority, Sisupala's and Jarasandha's unwillingness to admit the divinity of Krishna distinctly points to this.

712. This is certainly a very fanciful etymology of the word Sanatana which ordinarily implies eternal.

713. Atma Atmanah is explained by Nilakantha as jivasya paramarthikam swarupam.

714. Swamatmanam is Pratyathatmyam.

715. The sense is that when all men are equal in respect of their material cause, why are such differences in the srutis and the smritis about the duties of men?

716. The meaning seems to be this: in the beginning of every celestial yuga, i.e., when the Supreme Being awaking from sleep desires to create creatures anew, and creatures or beings start again into life. With such starting of every being, the rules that regulate their relations and acts also spring up, for without a knowledge of those rules, the new creation will soon be a chaos and come to an end. Thus when man and woman start into life, they do not eat each other but combine to perpetuate the species. With the increase of the human species, again, a knowledge springs up in every breast of the duties of righteousness and of the diverse other practices, all of which help to regulate the new creation till the Creator himself, at the end of the yuga, once more withdraws everything into himself.

717. i.e., the body.

718. What is meant seems to be this: there can be no river without water. A river cannot exist without water. When a river is mentioned, water is implied. The connection between a river and water is not an accident but a necessary one. The same may be said of the sun and its rays. After the same manner, the connection between the Soul and the body is a necessary one and not an accident. The Soul cannot exist without a body. Of course, the ordinary case only is referred to here, for, by yoga, one can dissociate the Soul from the body and incorporate it with Brahma.

719. The mind has no existence except as it exists in the Soul. The commentator uses the illustration of the second moon seen by the eye in water, etc., for explaining the nature of the Mind. It has no real existence as dissociated from the Soul.

720. Swabhavahetuja bhavah is explained by the commentator as the virtuous and vicious propensities. (Swabhava purvasamskara; sa eva heturyesham karmanam layah bhavah). 'All else,' of course, means Avidya or Maya, which flows directly from Brahma without being dependent on past acts. The meaning, then, is this: as soon as the Soul takes a new form or body, all the propensities and inclinations, as dependent on its past acts, take possession of it, Avidya or Maya also takes possession of it.

721. Both the vernacular translators have wrongly rendered this verse, notwithstanding the help they have derived from Nilakantha's gloss. The fact is, the gloss itself sometimes requires a gloss. Verses 3 and 4 and connected with each other. In verse 3, the speaker mentions two analogies viz., first, that of iron, which is inanimate, following the loadstone, and, second, of Swabhavahetuja bhavah (meaning, as already explained, all such consequences as are born of the acts of previous lives), as also anyadapi, i.e., all else of a similar nature, meaning, of course, the consequences of 'Avidya' or 'Maya' which flow directly from Brahma instead of former acts. In verse 4, reference is again made to avyaktajabhavah, meaning propensities and possessions born of 'Avidya' or 'Maya'. This is only a repetition, in another form, of what has already been stated in the second line of verse 3. The commentator explains this very clearly in the opening words of his gloss. After this comes the reference to the higher propensities and aspirations that are in the Soul. The grammar of the line is this: Tadvat Kartuh karanalakshanah (bhavah) karanat abhisanghathah. The plain meaning, of course, is that like all the darker and indifferent propensities and possessions that come to the Soul in its new life, born of the acts of past lives, all the higher aspirations also of the Soul come to it from Brahma direct. The word karana is used in both instances for Brahma as the Supreme Cause of everything.

722. The sense is this: In the beginning there was nothing save the Chit-Soul. Existent objects exist only because of Ignorance having defiled the Soul. Their connection again with the Soul is not absolute and necessary. That connection may be destroyed without the Soul losing anything. What is intended to be conveyed by this verse is that at first, i.e., before the creation, there was nothing, except jiva or the Soul with Knowledge alone for its indicating attribute. The things mentioned, viz., earth, etc., were not. Nor do they inhere to jiva with even Ignorance or Delusion for its indicating attribute, i.e., to the born Soul. The born Soul may seem to manifest all those attributes, but it is really independent of or separate from them. Their connection with the Soul, as already said, is neither absolute nor eternal. In the next verse, the speaker explains the nature of those manifestations.

723. The connection between earth, etc., with the Soul has before been said to be neither absolute nor eternal. Whence then that connection? In 6, it is said that all the apprehensions of the Soul with regard to earth, etc., are due to Ignorance or Delusion flowing directly from Brahma and assailing it thereafter. The apprehension of the Soul that it is a man or an animal, that it has a body, that it is acting, etc., are to borrow the commentator's illustration, just like that of one's being a king in a dream who is not, however, really a king, or of one's being a child who is not, however, really a child. Being eternal or without beginning its first existence under the influence of Delusion is untraceable. As long, again, as it has Knowledge alone for its attribute, it remains indestructible, i.e., free from the mutations of existence. It occurs in every creature, i.e., in man and beast.

724. The sense seems to be this: In consequence of desires the Soul manifests itself in some form of existence. In that state it acts. Those acts again lead to desires anew, which, in their turn, bring on new forms or states of existence. The circle of existence or life thus goes on, without beginning and without end.

725. The Cause is ignorance. The Effect is the body and the senses of a particular form of existence. When the creature, in consequence of this union, engages in acts, these latter become causes for new states of existence.

726. The object of this verse is to reiterate the doctrine that the possession of the body and the senses, etc., does not alter the state of the Soul. The Soul is really unattached to these though it may apparently exist in a state of union with them, like the wind, which existing in a state of apparent union with the dust it bears away is even at such times pure by itself and as a substance, exists separately.

727. The Vedas contain declarations of both kinds, viz., they urge to action as also to abstention from action. The former is necessary as a stepping stone to the latter. Such men are rare as understand the declarations of the Vedas in this way and as conform by their conduct to those declarations thus. What is seen, on the other hand, is that some betake themselves to acts and some to abstention from acts. The second line of the verse has been expanded a little in the translation, following Nilakantha's gloss.

728. Deha-yapanam means destruction of the connection the body has with the soul. In the second line, the performance of acts is prescribed only as a preparation, for they contribute to purity of the Soul. Acts should not, the speaker says, be performed from desire of fruit, viz., heaven, by one desirous of Emancipation. K.P. Singha omits the first line of the verse, but gives the sense of the second line correctly. The Burdwan translator mis-understands the gloss he quotes and makes nonsense of the verse.

729. Vipakram is explained by Nilakantha as pakahinam; and apakvakashayakhyam as apakva-kashaye pumsi akhya upadesah yasya lam etc.

730. Anuplavan is anusaran; akramya means upamridya.

731. Vijnana here means the loss or absence of knowledge.

732. Yathartham, i.e., for the true objects of life, viz., for acting righteously and accomplishing emancipation.

733. At first there was only jiva or the Soul having knowledge alone for its attribute. When it became clothed with Ignorance, the universe sprang up around it. Consciousness is due to that union of the Soul with Ignorance. Hence, all things rest on Consciousness, and Consciousness is the root of all sorrow.

734. The sense of this verse seems to be this: if all things rest on Consciousness which is an attribute of Ignorance or Delusion, why then this uniformity instead of the irregularity that characterises all perceptions in dreams? The answer is that the uniformity is the result of past acts, of acts which are due to Consciousness. These produce uniformity of perceptions even as time, subject to its own laws, produces the phenomena of the seasons with uniformity.

735. I have expanded the last line for bringing out the meaning of the word nasyati clearly. Of course, I follow Nilakantha's explanation of the simile.

736. In the Srutis it is said that Brahma has two attributes, Vidya (Knowledge), and Avidya (Ignorance) with Maya (delusion). It is in consequence of this Maya that chit-souls or jivas become attached to worldly things. It is in consequence of this Maya that persons, even when they understand that all is nought, cannot totally dissociate themselves from them.

737. Mana is explained by the commentator as worship of one's own self; Darpa is freedom from all restraints; and Ahankara is a complete disregard of others and centering all thoughts on ones own self. Here Ahankara is not Consciousness.

738. Kritalakshanah is explained by the Commentator as Kritaswikarah.

739. The force of the simile lies in this: Prakriti binds Kshetrajna or the Soul and obliges it to take birth, etc. Women are Prakriti, men are Souls. As the Soul should seek to avoid the contact of Prakriti and strive for emancipation, even so should men seek to avoid women. It should be added that women, in almost all the dialects of India derived from Sanskrit, are commonly called Prakriti or symbols of Prakriti, thus illustrating the extraordinary popularity of the philosophical doctrine about Prakriti and Purusha.

740. Kritya is mantra-power or the efficacy of Atharvan rites. What is said here is that women are as frightful as Atharvan rites which can bring destruction upon even unseen foes. Rajasi antarhitah means that they are sunk so completely in that attribute as to become invisible, i.e., completely enveloped by that attribute.

741. The sense is this: parasitical vermin spring from sweat and other filth emitted by the body. Children spring from the vital seed. In the former case, it is Swabhava (nature) that supplies the active energy. In the latter, the undying influence of previous acts and propensities supply the active force. One's offspring, therefore, are like parasitical vermin on one's body. Wisdom should teach disregard or indifference for either.

742. This is a repetition of what has been asserted in various forms before. Rajas (passion) is the cause of Pravritti or propensity for acts. Sattwa (goodness) is enlightenment or the higher aspirations that lead to Brahma. Both rest on Tamas (Darkness), the first immediately, the last mediately. Chit or Jiva is pure Knowledge. When overtaken by Tamas or Avyakta, it becomes clothed with that existence which is called life or which we realise in the world, the conditions of that life being Consciousness and Intelligence.

743. The Chit or Soul is all-Knowledge. When overspread with Ignorance or Darkness, it becomes manifested by Intelligence and Consciousness, i.e., assumes a form or body. Knowledge overspread by Darkness, therefore, or Knowledge with the attributes of Intelligence and Consciousness, is the cause of Chit or soul or Jiva assuming a body. Such knowledge, therefore, is called the seed of the body. Then, again, the tadvijam (the second expression), i.e., the foundation on which knowledge overspread by ignorance (or knowledge with the attributes of intelligence and consciousness) rests, is, of course, pure Knowledge or chit or jiva or Soul as it existed before life. It is only another form of repeating a statement made several times before. Both the vernacular translators have misunderstood the last half of the second line.

744. The meaning, of course, is that while in the mother's womb, the Soul remembers the acts of past lives, and those acts influence and determine the growth of its senses as also the character it will display in its new life.

745. I do not follow Nilakantha in his grammatical exposition of the second line. That exposition seems to be very far-fetched. Besides tebhyah tyagat for tesham tyagat is no violence to grammar, the use of the ablative in this sense not being infrequent in these writings.

746. Women have before (vide verse 9 of this section) been said to be the embodiment of the senses and as antarhitah in Rajas or Passion. The senses, therefore, are, it is concluded here, originated in Rajas. By the destruction, again, of Rajas, they may be destroyed. What is wanted, therefore, is the conquest of Rajas or Passion. This may be effected with the aid of the eye whose vision has been sharpened by scriptural knowledge.

747. After indriyartham, as explained by the commentator, prapyapi is understood. There are two classes of indriyas, viz., those of knowledge and those for the performance of acts. Escapes the obligation of rebirth, i.e., attains to Emancipation.

748. Arthasamanyam is explained by Nilakantha as Phalasamyam Mokshakhyam niratisayam. The Burdwan translator, while using the very words of the commentator, mistranslates this verse: The speaker desires to show the difference between the religion of Pravritti or acts and that of Nivritti or abstention from acts. Those that follow the former cannot attain to Emancipation. What they gain are certain good qualities mentioned in the next verse, which, however, are equally gained by the followers of the religion of Nivritti.

749. The vow of Krichcchra consists of certain fasts. Pass three days in water, i.e., stand in tank or stream with water up to the chin.

750. The three Riks begin with Ritancha, Satyancha etc. Every Brahmana who knows his morning and evening prayers knows these three Riks well.

751. "With the aid of the mind" means yoga. Dehakarma means one whose acts are undertaken only for the purpose of sustaining the body, i.e., one who does no act that is not strictly necessary for supporting life; hence, as the commentator explains, one who is free from all propensities leading to external objects. Manovaham Pranan nudan, i.e., bringing to sending the vital breaths to the duct called Manovaha or Sushumna. Though a physical act, its accomplishment becomes possible only by a long course of penances consisting in the withdrawal of the mind from external objects. "Reducing the (three) attributes to a state of uniformity," as explained by the commentator, means arriving at Nirvikalpa, i.e., at that state of knowledge which is independent of the senses.

752. The Knowledge here spoken of is that knowledge which is independent of the senses. What the speaker says is that such Knowledge is no myth but is sure to arise. When it arises, its possessor comes to know that the external world, etc., is only the mind transformed, like the sights seen and sounds heard and thoughts cherished in a dream. In the second line the results of that knowledge are declared. The mind of a Mahatma is mantra-siddha, i.e., has won success by the meditation of the initial mantra, or om; it is nitya, i.e., eternal, meaning probably that though the result of Maya or Avidya, it is no longer subject to rebirth; it is virajas, i.e., free from desire and passion, and lastly it is Jyotishmat or luminous, meaning Omniscient and Omnipotent. The commentator cites a passage from Vasishtha's treatise on yoga which declares the same results as consequent on the attainment of Knowledge. It is, of course, implied that in attaining to such a state, the mind as mind must be destroyed or merged into the Soul and the Soul, with knowledge only for its attribute, must exist. In the previous verse emancipation after death has been spoken of. In this jivan-mukti or emancipation in life is referred to.

753. "Freeing oneself from the attributes of Passion and Darkness", i.e., by practising the religion of abstention from acts.

754. Adatte from da meaning to cut or destroy. Manasam volam as explained by the commentator, is sankalpam, i.e., desires or purposes. The man of ripe understanding, by doing this, attains to that knowledge which is not subject to decay with age. Hence, such knowledge is superior to knowledge acquired in the ordinary way.

755. Compassion may sometimes lead to excess of attachment, as in the case of Bharata towards his little deer. The universe is the result of acts because acts determine the character of the life the soul assumes. In the case of Bharata, he was obliged to take birth as a deer in his next life in consequence of all his thoughts in the previous life having been centred on a deer.

756. K.P. Singha wrongly translates this verse. Tat should be supplied before asnute; there is redundant va in the first line. The Burdwan translator renders it correctly.

757. The buddhi here referred to is intelligence cleansed by scriptures. Samahitam manak is, as explained by the commentator, mind freed from anger and malice, etc., i.e., properly trained.

758. One should not covet, etc., like kingdoms and thrones in the case of ordinary men. "Non-existent objects," such as sons and wives that are dead or that are unborn or unwed.

759. Samsara, as explained by the commentator, means both this and the other world. It is bound in speech in this sense, viz., that whatever is spoken is never destroyed and affects permanently both the speaker and the listener, so that not only in one life, but in the infinite course of lives, the speaker will be affected for good or for evil by the words that escape his lips. This fully accords with the discovery of modern science, so eloquently and poetically enunciated by Babbage, of the indestructibility of force or energy when once applied. How appalling is the sanction (which is not a myth) under which evil speaking is forbidden.

760. Such self-disclosure destroys the effects of those acts and prevents their recurrence.

761. Robbers laden with booty are always in danger of seizure. Even so unintelligent men bearing the burdens of life are always liable to destruction.

762. Nishpraiharena means Niruddhena as explained by the commentator.

763. I adopt the reading prakasela and the interpretation that Nilakantha puts upon it.

764. K.P. Singha translates these words very carelessly. The Burdwan translator, by following the commentator closely, has produced a correct version. Kulmasha means ripe grains or seeds of the Phaselous radiatus. Pinyaka is the cake of mustard seed or sesamum after the oil has been pressed out. Yavaka means unripe barley, or, as the commentator explains, raw barley powdered and boiled in hot water.

765. What is meant by the first line of the verse is this. The Soul had, before the creation, only Knowledge for its attribute. When Ignorance or Delusion, proceeding from Supreme Brahma, took possession of it, the Soul became an ordinary creature, i.e., consciousness, mind, etc., resulted. This Ignorance, therefore, established itself upon Knowledge and transformed the original character of the Soul. What is stated in the second line is that ordinary knowledge which follows the lead of the understanding is affected by ignorance, the result of which is that the Soul takes those things that really spring from itself to be things different from itself and possessing an independent existence.

766. The correct reading, I apprehend, is upagatasprihah and not apagatasprihah. Nilakantha is silent. All that he says is that the first verse has reference to 'yogins,' the second to yogins and 'non-yogins' alike. Both the vernacular translators adhere to apagatasprihah.

767. I expand verse 8 a little for giving its meaning more clearly than a literal version would yield. All the impressions, it is said here, in dreams, are due either to the impressions of this life or those received by, the mind in the countless lives through which it has passed. All those impressions, again, are well-known to the Soul though memory may not retain them. Their reappearance in dreams is due to the action of the Soul which calls them up from the obscurity in which they are concealed. Avisena's theory of nothing being ever lost that is once acquired by the mind and the recollection of a past impression being, due to a sudden irradiation of the divine light, was, it seems, borrowed from Hindu philosophy.

768. The sense is this: a particular attribute among the three, viz., Goodness or Passion or Darkness, is brought to the mind by the influence of past acts of either this or any previous life. That attribute immediately affects the mind in a definite way. The result of this is that the elements in their subtile forms actually produce the images that correspond with or appertain to the affecting attribute and the manner in which it affects the mind.

769. Nothing less than yoga can discard or destroy them, for they really spring from desires generated by past acts.

770. The Bombay reading Manohrishyan is better.

771. Both the external and the internal worlds are due to Consciousness, which, in its turn, arises from delusion affecting the Soul. That which is called the Mind is only a product of the Soul. The world both external and internal, is only the result of Mind as explained in previous sections. Hence the Mind exists in all things. What is meant by all things existing in the Soul is that the Soul is omniscient and he who succeeds in knowing the Soul wins omniscience.

772. The body is called the door of dreams because the body is the result of past acts, and dreams cannot take place till the Soul, through past acts, becomes encased in a body. What is meant by the body disappearing in the mind is that in dreamless slumber the mind no longer retains any apprehension of the body. The body being thus lost in the mind, the mind (with the body lost in it) enters the Soul, or becomes withdrawn into it. Nidarsanam is explained as Nischitadarsanam Sakshirupam. The sense of the verse is that in dreamless slumber the senses are withdrawn into the mind; the mind becomes withdrawn into the Soul. It is the Soul alone that then lives in its state of original purity, consciousness and all things which proceed from it disappearing at the time.

773. i.e., the mind becoming pure, he gains omniscience and omnipotence.

774. The Burdwan translator, using the very words of Nilakantha, jumbles them wrongly together and makes utter nonsense of both the original and the gloss.

775. Brahma cannot, as the commentator properly explains, be seized like a creature by the horns. All that one can do is to explain its nature by reason and analogy. It can be comprehended only in the way indicated, i.e., by Pratyahara.

776. The commentator thinks that the Rishi alluded to in this verse is Narayana, the companion and friend of Nara, both of whom had their retreat on the heights of Vadari where Vyasa afterwards settled himself. Tattwa here does not, the commentator thinks, mean a topic of discourse but that which exists in original purity and does not take its colour or form from the mind. Anaropitam rupam yasya tat.

777. The religion of Pravritti consists of acts. It cannot liberate one from rebirth. The whole chain of existences, being the result of acts, rests upon the religion of Pravritti. The religion of Nivritti, on the other hand, or abstention from acts, leads to Emancipation or Brahma.

778. Nidarsarkah is explained by the commentator as equivalent to drashtum ichcchan.

779. Avyakta or Unmanifest is Prakriti or primordial matter both gross and subtile. That which transcends both Prakriti and Purusha is, of course the Supreme Soul or Brahma. Visesham, is explained by the commentator as 'distinguished from everything else by its attributes.'

780. i.e., as the commentator explains, Purusha is non-creating and transcends the three attributes.

781. Asamhatau is explained by the commentator as atyantaviviktau. Purushau implies the two Purushas, i.e., the 'Chit-Soul' and the Supreme Soul.

782. The four topics are these: the points of resemblance between Prakriti and Purusha, the points of difference between them: the points of resemblance between Purusha and Iswara; and the points of difference between them. The four considerations that cover these topics are absence of beginning and end, existence as chit and in animation, distinction from all other things, and the notion of activity.

783. Yoginastam prapasyanti bhagavantam santanam--even this is what people always say to yoga and yogins.

784. The commentator in a long note explains that what is really implied by this verse is that one should betake oneself to some sacred spot such as Kasi for casting off one's life there. Death at Kasi is sure to lead to Emancipation, for the theory is that Siva himself becomes the instructor and leads one to that high end.

785. When divested of Rajas, i.e., freed from the senses and the propensities derived from their indulgence.

786. Adehat is explained by the commentator as Dehapatat. Dehantat applies to the destruction of all the three bodies. By the destruction (after death) of the gross body is meant escape from the obligation of rebirth. The karana body is a subtiler form of existence than the Linga-sarira: it is, of course, existence; Prakriti as mentioned in verse 21.

787. Paropratyasarge means on the rise of a knowledge of Brahma. Niyati is Necessity, in consequence of which jiva goes through an endless wheel of existences; Bhavantaprabhavaprajna is bhavanamanta-prabhavayorevaprajna yesham. The object of the verse is to show that such mistaken persons as take the body, the senses, etc., and all which are not-Self, to be Self, are always taken up with the idea that things die and are born, but that there is nothing like emancipation or a complete escape from rebirth.

788. 'By the aid of patience' is explained by the commentator as without leaving their seats and changing the yoga attitude, etc. 'Withdrawing themselves from the world of senses' means attaining to a state that is perfectly independent of the senses and, therefore, of all external objects. 'Adore the senses in consequence of their subtility,' as explained by the commentator, is thinking of Prana and the Indriyas as Self or Soul. I do not understand how this amounts to the statement that such yogins attain to Brahma.

789. 'Proceeding according to (the stages indicated in) the scriptures' alludes to the well-known verses in the Gita, beginning with Indriyebhyah parahyartha, etc. The several stages, as mentioned in those verses, are as follows: Superior to the senses are their objects. Superior to the objects is the mind. Superior to the mind is the understanding. Superior to the understanding is the Soul. Superior to the Soul is the Unmanifest. Superior to the Unmanifest is Purusha (Brahma). There is nothing above Purusha. Dehantam is explained as that which is superior to Avyakta or Unmanifest, hence Brahma or Purusha.

790. A flash of lightning repeatedly realised becomes a mass of blazing light. Perhaps this is intended by the speaker.

791. In the Bengal texts, verse 28 is a triplet. In the second line the correct reading is Dehantam.

792. Mara, Prakriti, and Purusha, or Effects, their material Cause, and the Supreme Soul.

793. Nanapashandavashinah is another reading which is noticed by the commentator. It is explained as 'censurers of diverse sects of Lokayatikas.'

794. Panchasrotas implies the mind which is said to have five currents.

795. These are the annamaya, the pranamaya, the manomaya, the vijnanamaya, and the anandamaya. For particulars, vide Wilson's Dict.

796. The verb used is nyavedayat, literally, 'represented,' i.e., 'started' for discourse, or enquired into. The Burdwan translator renders it 'exposed' or 'promulgated,' which, I think, is incorrect.

797. The Burdwan translator makes a ridiculous blunder by supposing that Asuri obtained this knowledge in consequence of the questions of his disciple. The fact is, samprishtah, as correctly explained the commentator, means samyak prishta prasno yasya. K.P. Singha avoids the error.

798. Kutumvini means a matron or the wife of a house-holder.

799. Either Markandeya or Sanatkumara, according to the commentator.

800. I slightly expand Sarvanirvedam according to the explanation given by Nilakantha. The Sankhya doctrine proceeds upon the hypothesis that all states of life imply sorrow. To find a remedy for this, i.e., to permanently escape all sorrow, is the end of that philosophy.

801. These are the characteristics of that Delusion under which man takes birth in this world and goes on living till he can permanently conquer all sorrow.

802. The construction of the first foot is Atmano mrityuh Anatma, meaning the Soul's death (or that which is called death) is the Soul's extinction. Verse 24 recites the opinion of the Sceptics, not that of the speaker. K.P. Singha mistranslates the verse. The Burdwan translator renders it correctly.

803. This and all the following verses are statements of the sceptic's arguments.

804. Verse 29 is highly terse. The words are grammatically unconnected with one another. Only a few substantives have been used. These represent the heads of the different arguments urged by sceptics for showing the non-existence of anything besides the body which is seen and felt. I have, of course, followed the commentator in his elaboration of the sense of the verse. There can be no doubt that the commentator is right.

805. Some idea may be formed by the English reader of the extreme terseness of these verses by attending to the elaborations contained within the parentheses above. The exigencies of English grammar as also of perspicuity have obliged me to use, even in the portions unenclosed, more words than what occur in the original Sanskrit. All these verses are cruces intended to stagger Ganesa.

806. Both the vernacular translators have rendered this verse wrongly. This fact is, without clearly understanding either the text or the gloss, they have used bits of the gloss without being able to convey any intelligible idea. The gloss sometimes requires gloss to make it intelligible. The commentator says that the theory of rebirth mentioned in verse 34 is that of the Sugatas or Buddhists. That theory is refuted in verse 35. The objection to the Buddhistic theory is that mere ignorance and karma cannot explain rebirth. There must be an indestructible Soul. This the Buddhists do not allow, for they believe that Nirvana or annihilation is possible. The argument, as sketched, proceeds in this way: the being that is the result of the rebirth is apparently a different being. What right have we to assert its identity with the being that existed before? Ignorance and karma cannot create a Soul though they may affect the surroundings of the Soul in its new birth. The objections to the Buddhistic theory became clear in the verses that follow.

807. The sense is this: it is never seen in the world that the acts of one person affect for good or for evil another person. If Chaitra exposes himself to the night air, Maitra never catches cold for it. This direct evidence should settle the controversy about the unseen, viz., whether the acts of one in a previous life can affect another in a subsequent life if there be no identity between the two beings in two lives.

808. It is needless to say that I have considerably elaborated the second line of the verse, as a literal rendering would have been entirely unintelligible. For example's sake I give that rendering; "That which is separate Consciousness is also different. That from which it is, does not recommend self."

809. If (as has already been said) the second Consciousness be the resulting effect of the loss or destruction itself of the previous Consciousness, then destruction is not annihilation, and, necessarily, after Nirvana has been once attained, there may be a new Consciousness or new birth, and, thus, after having again attained to Nirvana the same result may follow. The Buddhistic Nirvana, therefore, cannot lead to that final Emancipation which is indicated into the Brahmanical scriptures.

810. The Buddhists then, according to this argument, are not at all benefited by asserting the existence of a permanent Soul unto which each repeated Consciousness may inhere. The Soul, according to the Brahmanical scriptures, has no attributes or possessions. It is eternal, immutable, and independent of all attributes. The affirmance of attributes with respect to the Soul directly leads to the inference of its destructibility, and hence the assertion of its permanency or indestructibility under such conditions is a contradiction in terms, according to what is urged in this verse.

811. The commentator explains that the object of this verse is to point out that the senses, when destroyed, merge into their productive causes or the substances of which they are attributes. Of course, those causes or substances are the elements or primordial matter. This leads to the inference that though attributes may meet with destruction, yet the substances (of which they are attributes) may remain intact. This may save the Buddhist doctrine, for the Soul, being permanent and owing consciousness, etc., for its attributes, may outlive, like primordial matter, the destruction of its attributes. But the speaker urges that this doctrine is not philosophical and the analogy will not hold. Substance is conjunction of attributes. The attributes being destroyed, the substance also is destroyed. In European philosophy too, matter, as an unknown essence to which extension, divisibility, etc., inhere, is no longer believed in or considered as scientific.

812. Here the speaker attacks the orthodox Brahmanical doctrine of the character of the Soul.

813. Possibly because they art based on Revelation.

814. The first five are the effects of intelligence; the vital breaths, of wind; and the juices and humours, of stomachic heat.

815. Intelligence is called avyaya because it leads to Emancipation which is such. It is also called mahat because of its power to lead to Brahma which is mahat. Tattwanischaya is called the seed of Emancipation because it leads to Emancipation.

816. That path consists of yoga.

817. By casting off the mind one casts off the five organs of action. By casting off the understanding, one casts off the organs of knowledge with the mind.

818. i.e., in each of these operations three causes must exist together.

819. The inference is that the functions being destroyed, the organs are destroyed, and the mind also is destroyed, or, the mind being destroyed, all are destroyed.

820. The commentator correctly explains that na in nanuparyeta is the nom. sing. of nri (man), meaning here, of course, the dreamer. Nilakantha's ingenuity is certainly highly commendable.

821. Uparamam is yugapadbhavasya uchcchedam or extinction of the state of association of the Soul with the understanding, the mind, and the senses. This dissociation of the Soul from the understanding, etc., is, of course, Emancipation. Emancipation, however, being eternal, the temporary dissociation of the soul from the understanding, etc., which is the consequence of dreamless sleep, is the result of Tamas or Darkness. That dissociation is certainly a kind of felicity, but then it differs from the felicity of Emancipation, which is everlasting, and which is not experienced in the gross body.

822. In this verse the speaker points out that the felicity of Emancipation may at first sight seem to be like the felicity of dreamless sleep, but that is only an error. In reality, the former is untouched or unstained by darkness. Na krichechramanupasyati is the reading I take, meaning "in which no one sees the slightest tincture of sorrow." The kind of sorrow referred to is the sorrow of duality or consciousness of knower and known. In Emancipation, of course, there cannot be any consciousness of duality. Both the vernacular versions are thoroughly unmeaning.

823. In this verse the speaker again points out the similarity between dreamless sleep and Emancipation. In both swakarmapratyayah Gunah is discarded. Gunah, as explained by Nilakantha, means here the whole range of subjective and objective existences from Consciousness to gross material objects, swakarmapratyayah means karmahetu kavirbhava, i.e., having acts for the cause of their manifestation; this refers to the theory of rebirth on account of past acts.

824. The sense of the verse is this: all creatures are perceived to exist. That existence is due to the well-known cause constituted by Avidya and desire and acts. They exist also in such a way as to display a union between the body and Soul. For all common purposes of life we treat creatures that we perceive to be really existing. The question then that arises is--which (the body or the Soul) is destructible?--We cannot answer this question in any way we like, like for swaswato va katham uchcchedavan, bhavet (i.e., how can the Soul, Which is said by the learned to be Eternal, be regarded as destructible?) Vartamaneshu should be treated as, Laukikavyavareshu. Uchcchedah is, of course, equivalent to Uchcchedavan.

825. i.e., the gross body disappears in the subtile; the subtile into the karana (potential) form of existence; and this last into the Supreme Soul.

826. Merit and sin, and with them their effects in the form of happiness and misery both here and hereafter, are said to be destroyed when men become unattached to everything and practise the religion of abstention or nivritti. The paraphrase of the second line is asaktah alepamakasam asthaya mahati alingameva pacyanti. Alepamakasam asthaya is explained by the commentator as Sagunam Brahma asthaya.

827. Urnanabha is generic term for all worms that weave threads from within their bellies. It does not always mean the spider. Here, it implies a silk-worm. The analogy then becomes complete.

828. Nipatatyasaktah is wrongly rendered by the Burdwan translator. K.P. Singha gives the sense correctly but takes nipatali for utpatati.

829. Samudayah is explained by the commentator as equivalent to hetu.

830. Giving food and clothes to the poor and needy in times of scarcity is referred to.

831. The reading I adopt is Vrataluvdhah. If, however, the Bengal reading vrataluplah be adopted, the meaning would be "such men are deceived by their vows," the sense being that though acquiring heaven and the other objects of their desire, yet they fall down upon exhaustion of their merit and never attain to what is permanent, viz., emancipation, which is attainable by following the religion of nivritti only.

832. The object of Bhishma's two answers is to show that the giving of pain to others (sacrificing animals) is censurable, and the giving of pain to one's own self is equally censurable.

833. Existence comes into being and ceases. Non-existence also comes into being and ceases. This is the grammatical construction. The words, of course, imply only the appearance and disappearance of all kinds of phenomena.

834. This refers to the theory set forth in the previous sections about the Soul's real inactivity amidst its seeming activity in respect of all acts.

835. The Burdwan translator renders the second line as "six thousand Gandharvas used to dance before thee seven kinds of dance."

836. Both the vernacular translators have misunderstood this verse. A samya is explained as a little wooden cane measuring about six and thirty fingers breadth in altitude. What Vali did was to go round the Earth (anuparyagah, i.e., parihrityagatavan) throwing or hurling a samya. When thrown from a particular point by a strong man, the samya clears a certain distance. This space is called a Devayajana. Vali went round the globe, performing sacrifices upon each such Devayajana.

837. Pravyaharaya is explained by the commentator as prakrishtokaye.

838. I follow Nilakantha's gloss in rendering this verse. Hatam is explained as nirjivam deham, i.e., the body divested of Soul. He who slays another is himself slain, means that a person who regards his own self as the slayer is steeped in ignorance, for the Soul is never an actor. By thinking that he is the actor a person invests his Soul with the attributes of the body and the senses. Such a man (as already said) is Hatah or slain (i.e., steeped in ignorance). Comparing this with verse 19 of Sec. 11 of the Gita, we find that the same thing is asserted therein a slightly different way. 'He who regards the Soul as the slayer and he who regards it as slain are both mistaken. The Soul does not slay nor is slain.'

839. Compare this with the saying usually credited to Napoleon that St. Helena was written in the book of Fate.

840. The original, if literally rendered, would be 'Time cooks everything.'

841. Bhujyante is explained by the commentator as equivalent to palyante or samhriyante.

842. Brahma is indestructible as jiva or Soul, and is destructible as displayed in the form of not-Self.

843. I expand verse 50 for giving its sense as a literal version would be unintelligible.

844. One that is borne with great difficulty.

845. Literally, the desire for action; hence abundance or plenty that is the result of action or labour.

846. All these names imply plenty and prosperity.

847. i.e., with hands not washed after rising from his meals or while going on with his meals.

848. The commentator explains that according to the Pauranic theory, the world stands all around the mountains of Meru. The region of Brahman stands on its top. The Sun travels round Meru and shines over all the directions or points of the compass. This happens in the age called the Vaivaswata Manwantara (the age or epoch of Manu the son of Vivaswat). But after the lapse of this age, when the Savarnika Manwantara comes, the sun will shine upon only the region on the top of Meru, and all around there will be darkness.

849. i.e., all things are destructible instead of being eternal.

850. The commentator explains that Hridyam means Hritstham swarupam. By Kalyanam, of course, Moksha or Emancipation is intended.

851. As explained in previous verses, one striving to attain Emancipation must set himself to yoga. As a consequence of yoga, one acquires (without wishing for them) many wonderful powers. The accomplishment of one's objects then follows as a matter of course.

852. The sense is this: a wise man never regards himself as the actor; and hence never feels sorrow. Whatever sorrow overtakes him he views unmoved and takes it as the result of what had been ordained. Not so the foolish man. He deems himself to be the actor and looks upon sorrow as the result of his own acts. Hence, he cannot view it unmoved. Sorrow, therefore, lies in one's regarding oneself as the actor; the true view being that one instead of being an actor is only an instrument in the hands of the great Ordainer.

853. The object of this verse is to show that right conclusions in respect of duties are very rare.

854. This is a hard hit, The listener, viz., Indra, had violated, under circumstances of the most wicked deception, the chastity of Gautama's spouse Ahalya. Gautama had to punish his wife by converting her into a stone. This punishment, however, reacted upon Gautama inasmuch as it put a stop to his leading any longer a life of domesticity. In spite of such a dire affliction Gautama did not suffer his cheerfulness to depart from his heart. The effect of the allusion is to tell Indra that the speaker is not like him but like Gautama, i.e., that Namuchi was not the slave of his passions but that he was the master of his senses and the heart.

855. The we here is the pronoun of dignity, applying to the speaker only and not to both the speaker and the listener.

856. The sentence is an interrogative one. The Burdwan translator mistakes the meaning. K.P. Singha is correct.

857. These things had not happened for many days in consequence of the wickedness of the Asuras. With the victory of Indra, sacrifices returned, and with them universal peace.

858. The words are Dhruvadwarabhavam. The commentator is silent. Probably a Himalayan Pass. The vernacular translators think it is the region of the Pole-star that is intended. Dhruva is a name of Brahman the Creator. It may mean, therefore, the river as it issues out of Brahman's loka or region. The Pauranic myth is that issuing from the foot of Vishnu, the stream enters the Kamandalu of Brahman and thence to the earth.

859. The reader of Lord Lytton's works may, in this connection, be reminded of the discourse between Mejnour and the neophyte introduced to him by Zanoni, in course of their evening rambles over the ridges of the Appenines.

860. K.P. Singha wrongly translates this verse.

861. It is difficult to give to non-Hindu people the idea of what is uchchhishta. The hand becomes uchchhishta when set to food that is being eaten. Without washing that hand with pure water, it is never used by a Hindu for doing any work. The food that remains in a dish after some portion of it has been eaten is uchchhishta. The idea is particular to Hinduism and is not to be seen among other races or peoples in the world.

862. Yavasa is pasture grass.

863. Payasa is a kind of pudding prepared of rice boiled in sugared milk. Krisara is milk, sesamum, and rice. Sashkuli is a sort of pie, made of rice or barley boiled in sugared water.

864. No merit attaches to the act of feeding an illiterate person.

865. The correct reading is Vyabhajat. The Bengal reading vyabhayat would imply a tautology, for the second line would then give the same meaning as the first.

866. Everything else liable to be affected by primordial nature. Only the Supreme Soul cannot be affected. Hence, Brahma is often said to be "above Prakriti." Prakriti, here, is of course used in its largest sense.

867. The second line of verse 8, and the last clause of the first line of verse 9, are wrongly rendered by both the vernacular translators. K.P. Singha omits certain portions, while the Burdwan translator, as usual, writes nonsense. The verb is nihnuvanti, meaning 'conceal': i.e., 'do not brag of.' The verb vadishyanti is to be repeated after ahite hitam. For hitam ahitam may be read by way of antithesis.

868. K.P. Singha mistranslates this verse.

869. The Burdwan translator misunderstands the word anavajnata. K.P. Singha skips over it.

870. The sense is this: though really unattached, he seems to be attached. In this there is especial merit. A man doing the duties of a householder, without, however, being attached to wife and children and possessions, is a very superior person. Such a one has been compared to a lotus leaf, which, when dipped in water, is never soaked or drenched by it. Some, seeing the difficulty of the combat, fly away. In this there is little merit. To face all objects of desire, to enjoy them, but all the while to remain so unattached to them as not to feel the slightest pang if dissociated from them, is more meritorious.

871. Kalajnanena nishthitam are the words of the original. Vyasa's answer is taken up with assigning limits to the successive periods of Creation and Non-existence, or the durations of Brahman's wakeful and sleeping periods.

872. Agre is explained by the commentator as srishteh prak.

873. The Krita extends in all for 4,800 years. The Treta for 3,600; the Dwapara for 2,400; and the Kali for 1,200. These are, however, the years of the deities. Verses 15-17 and 20-21 occur in Manusmriti, Chapter 1.

874. This verse occurs in Manusmriti, corresponding with 81 of Chapter 1. The reading, however, in Manusmriti, is slightly different, for the last clause is Manushyanpavartate. In rendering verse 23, I take this reading and follow Medhatithi's gloss. If Nilakantha's gloss and the reading in both the Bengal and the Bombay texts be followed, the passage would run thus,--"No instruction or precept of that age ran along unrighteous ways, since that was the foremost of all ages." Nilakantha explains parah as sa cha parah. K.P. Singha skips over the difficulty and the Burdwan translator, as usual, gives an incorrect version.

875. The total comes up to 12,000 years. These constitute a Devayuga. At thousand Devayugas compose a day of Brahman. Verse 28 occurs in Manusmriti, Chapter 1.

876. The reader who has gone through the previous Sections can have no difficulty in understanding this. The external world is nothing but Mind transformed. Mind, therefore, is spoken of here as Vyaktatmaka or that which is the soul of the vyakta or that is manifest, or that which is the vyakta, or between which and the vyakta there is no difference whatever. Some of the Bengal texts do not conclude Section 231 with the 32nd verse but go on and include the whole of the 232nd Section in it. This, however, is not to be seen in the Bombay texts as also in some of the texts of Bengal that I have seen.

877. Tejomayam is explained by the commentator as Vasanamayam or having the principle of desire or wish within it, otherwise Creation could not take place. Yasya is used for yatah.

878. By Mahat is meant Pure or Subtile Intelligence. The Manifest starts into existence from Mind or has Mind for its soul. Hence, as explained in previous Sections, Mind is called Vyaktatmakam.

879. These seven great Beings or entities are Mahat, the same speedily transformed into Mind, and the five elemental entities of Space, etc.

880. Verses 4, 5, 6 and 7 occur in Manusmriti, corresponding with the latter's 75, 76, 77 and 78 of Chapter 1.

881. Chit or Jiva is called Purusha or resider in body, because when overlaid with Avidya by the Supreme Soul, it is not possible for it to exist in any other way than by being invested with a covering or case made of primordial matter determined by the power of acts. Here, however, it means limbs or avayavam.

882. What is stated in verse 10, 11 and 12 is this: the seven great entities, in their gross form, are unable, if separate, to produce anything. They, therefore, combine with one another. Thus uniting, they first form the asrayanam of sarira i.e., the constituent parts of the body. They, at this stage, must be known by the name of Purusha of avayava, i.e., mere limbs. When these limbs again unite, then murtimat shodasatmakam sartram bhavati, i.e., the full body, possessed of form and having the six and ten attributes, comes into existence. Then the subtile Mahat and the subtile bhutas, with the unexhausted residue of acts, enter it. The plural form 'mahanti' is used because, as the commentator explains, 'pratipurusham mahatadinam bhinnatwapratipadanertham,' i.e., the same 'mahat,' by entering each different form apparently becomes many. Thus there are two bodies, one gross, and the other subtile called 'linga-sarira.' The residue of acts is thus explained: all creatures enjoy or suffer the effects of their good and bad acts. If, however, the consequences of acts, good and bad, be all exhausted, there can be no rebirth. A residue, therefore, remains in consequence of which rebirth becomes possible. Creation and destruction, again, are endlessly going on. The beginning of the first Creation is inconceivable. The Creation here described is one of a series. This is further explained in the verses that follow.

883. The six and ten parts are the five gross bhutas, and the eleven senses of knowledge and action including mind. The great creatures are the tan-mantras of the gross elements, i.e., their subtile forms. At first the gross body (with the principle of growth) is formed, into it enters the subtile body or the linga-sarira. At first (as already said) the gross elements come together. Then the subtile ones with the residue of acts. Then enters the Soul which is Brahma itself. The Soul enters into the subtile form for witnessing, or surveying. All creatures are only manifestations of that Soul due to the accident of Avidya or Maya. Tapas means, as the commentator explains, alochana.

884. i.e., this variety of Being and this variety of relations.

885. Anubhe is explained as ubhayavyatiriktam. Sattwasthas are those that depend upon the really existent, i.e., those that regard Brahma as the sole cause competent for the production of all effects.

886. It is exceedingly difficult to understand the true meaning of these verses. A verbal translation is not calculated to bring out the sense. Apparently, the statement that all things are contained in the Vedas is nonsense. In reality, however, what is intended to be said is that as the Vedas are Speech or Words, the Creator had to utter words symbolizing his ideas before creating anything. It is remarkable that there is a close resemblance between the spirit of the first chapter of Genesis with what is contained in the Srutis on the subject of Creation. Let there be Earth, and there was Earth, says the inspired poet of Genesis. Nilakantha cites exactly similar words from the Srutis as those which Brahman uttered for creating the Earth, such as, Bhuriti vyaharau as Bhumimasrijat. Then the four modes of life with the duties of each, the modes of worship, etc., were also indicated, hence, all acts also are in the Vedas which represent the words of Brahma.

887. All things are Sujata or well-made by him. In Genesis it is said that God uttered particular words and particular objects sprang into existence, and He saw that they were good.

888. The first line contains only technical terms. Nama means Rigveda. Hence, it stands for study of all the Vedas. Bheda stands for half, i.e., for the wife, who must be associated with her husband in all religious acts. Tapah is penance; hence it stands for all kinds of observances like chandrayana, and modes of life, vanaprastha, etc. Karma means such acts as the saying of morning and evening prayers, etc. Yama is sacrifice like jyotishtoma etc. Akhya means such acts as lead to good fame, like the digging of tanks, the making of roads, etc. Aloka, meaning meditation, is of three kinds. Lastly, comes Siddhi, meaning that emancipation which is arrived at by one during this life. The instrumental plural kramaih should be construed as dasabhih karmaih namadibhi sahita Vedeshu prechate. K.P. Singha has correctly rendered the verse, omitting reference to Siddhi. The Burdwan translator has totally misunderstood it.

889. Gahanam is explained by the commentator as duravagaham Brahma; vedavadeshu means, according to him, the rites and observances laid down in the Vedas. It is better, however, to take it literally, i.e., for the words of the Vedas. Vedanteshu means 'in the Upanishads,' which come after the Vedas, Both the Vernacular translators have misunderstood this verse.

890. This verse is, no doubt, pleonastic. The commentator interprets it in the way I have rendered it. Yathadharmam, according to him, means 'without transgressing acts and duties consistent with virtue'; yathagamam means 'following the authority of the scriptures'; vikriyate implies 'do from motives of advantage and gain.' The sense seems to be that in the three other yugas, men, without absolutely abandoning virtue, perform good acts and Vedic sacrifices and rites and scriptural vows and observances, from motives of low gain and not as a Preparation for Emancipation. Thus even in the Kali age, Vedic rites are not absolutely unknown. The motive, however, from which these are undertaken is connected with some low or sordid gain.

891. Samayah sthanam matam; sa eva bhutani bhavati; sa eva tan dadhati. This is the construction, as explained by the commentator.

892. From what has been said in the previous Sections, the reader will have no difficulty in understanding what is meant by abhivyaktatmakam manah. It is mind that is the essence of all that is abhivyakta or manifest. That mind swallows up the attribute of Space. Hence it is avyaktam, that swallows up the manaso vyaktam. This swallowing up is Brahmah sampratisancharah or destruction of the outward universe in its manifest vastness. The commentator gives the substance of the verse in these words: manahkalpito virat manasi eva liyate. From the verses that follow it would seem that the object of this section is to describe the yogin's pratyahara and not the actual dissolution of the universe.

893. Verses 16 and 17 are exceedingly difficult. The commentator has shown great learning in expounding them. Unfortunately, the subject is a yoga mystery, and the explanation and illustrations of the commentator refer to things beyond the reach of ordinary experience and intelligence. The words Chandramas, Kala, and Valam, and Akasa also and Ghosa (in verse 17), are technical terms of yoga. I referred the passage to more than one learned Pundit. My referees are of opinion that a yoga mystery is here expounded, which yogins alone can understand. European scholars will probably smile at the statement that there is a hidden meaning in these words. Most readers will take the verses for nonsense. Reflection, however, has convinced me that yoga is not nonsense. One who has not studied the elements of Geometry or Algebra, cannot, however intelligent, hope to understand at once a Proposition of the Principia or the theorem of De Moivre. Failing to give the actual sense, I have contented myself with giving a verbal translation.

894. Jatakarma is the ceremony that is performed with certain Vedic mantras immediately after a child's birth. There are many such ceremonies to be performed till Samavartana or return from the preceptor's home after completion of the period of pupilage. These ceremonies are necessarily such that they must be performed by the child's father or somebody else whom the latter might call in.

895. In this country, no fees are charged for tuition. The pupil, however, after completing his studies, may give his preceptor a final fee which is determined by the choice of the preceptor himself and which varies according to the means of the pupil leaving the preceptor's home for his own.

896. By begetting children, one pays off one's debt to ancestors; by studying the Vedas, one pays off one's debt to the Rishis; and by performing sacrifices one pays off one's debt to the deities.

897. It is a deadly sin to take anything from the father-in-law or other relatives (by marriage) of a daughter. What is got from such sources is, to this day, spent freely. Those persons that sell their daughters in marriage are universally reckoned as fallen.

898. The fact is, the duty of the householder obliges him to worship the deities and the Pitris, and to become hospitable to the others named. The Brahmana, however, has no ostensible means for discharging this duty. The only means open to him is acceptance of gifts. In this case, acceptance, therefore, for such ends is not productive of demerit.

899. Kritadapi is explained by the commentator as pakvannadapi.

900. The sense is that there is no gift which is too valuable for such persons.

901. The first and the fourth verses are triplets in the Bengal texts.

902. These are, of course, religious acts.

903. In the Bengal texts verse 12 consists of one line. This, I think, is correct. Verses 13, 14, 15, and 16 form one sentence. Verse 12 is complete by itself. The udaka in kalodaka should be taken as meaning stream or river otherwise ahoratrajalena would be pleonastic. Again arthakamajalena, to avoid redundancy, should be taken as implying the springs that supply the water. Vihinsa-taruvahina is, 'having benevolence for the trees that float on its water.' This idea is beautiful. Creatures that are being borne away in the stream of Time may catch these trees of benevolence for saving themselves. The Burdwan translator misunderstands vihinsa and makes nonsense of the idea. Altogether, though highly ornate, the metaphors are original. Of course, the idea is eminently oriental. Eastern rhetoric being fond of spinning out metaphors and similes, which, in the hands of Eastern poets, become highly elastic.

904. K.P. Singha misunderstands this verse. The Burdwan translator is also inaccurate.

905. The place should be a level spot, not impure (such as a crematorium, etc.), free from kankars, fire, and sand, etc.; solitary and free from noise and other sources of disturbance. Acts include abstention from food and sports and amusements, abstention from all kinds of work having only worldly objects to accomplish, abstention also from sleep and dreams. Affection means that for good disciples or for progress in yoga. Objects refer to sacred fuel, water, and suppression of expectancy and anxiety, etc. Means refer to the seat to be used, the manner of sitting, and the attitude of the body. Destruction refers to the conquest of desire and attachments, i.e., renunciation of all attractive things. Certainty means the unalterable belief that what is said about yoga in the Vedas and by preceptors is true. The nom. sing. inflection stands for the instrumental plural. Eyes include the other senses. All these should be restrained. Food means pure food. Suppression refers to the subjugation of our natural inclination towards earthly objects. Mind here has reference to the regulation of the will and its reverse, viz., irresolution. Survey means reflection on birth, death, decrepitude, disease, sorrow, faults, etc. In giving these meanings, I, of course, follow Nilakantha.

906. Notwithstanding Nilakantha's gloss which shows great ingenuity and which has been apparently followed by both of them, the Vernacular translators have misunderstood Portions of these verses which sketch out the course of life which one desirous of attaining to Emancipation or Brahma is to follow. Particular virtues or attributes have been represented as particular limbs of the car. It does not appear that there is (except in one or two instances), any especial aptitude in any of those virtues or attributes for corresponding with One instead of with another limb of the figurative car. Upastha is that part of the car on which the driver sits. Varutha is the wooden fence round a car for protecting it against the effects of collision. Shame is the feeling that withdraws us from all wicked acts. Kuvara is the pole to which the yoke is attached. Upaya and Apaya, which have been called the kuvara, are 'means' and destruction'--explained in verse above. Aksha is the wheel. Yuga is the yoke. Vandhura is that part of yuga where it is attached to the pole, i.e., its Middle, about which appears something like a projecting knob. Nemi is the circumference of the wheel. Nabhi is the central portion of the car upon which the rider or warrior is seated. Pratoda is the goad with which the driver urges, the steeds. The commentator explains that jiva-yuktah means having such a jiva as is desirous of attaining to Emancipation or Moksha. Such elaborate figures are favourite conceits of Oriental poets.

907. Adopting the Kantian distribution of the mental phenomena, viz., the three great divisions of Cognitive faculties, Pleasure and Pain, and Desire and Will, Sir William Hamilton subdivides the first (viz., the Cognitive faculties), into the acquisitive faculty, the retentive faculty, the reproductive faculty, the representative faculty, and reason or judgment by which concepts are compared together. Dharana corresponds with the exercise of the Representative faculty or the power by which the mind is held to or kept employed upon a particular image or notion. It is this faculty that is especially trained by yogins. Indeed, the initial stop consists in training it to the desirable extent.

908. The seven kinds of Dharanas appertain respectively to Earth, Wind, Space, Water, Fire, Consciousness and Understanding.

909. All these have been explained lower down.

910. The construction of both these lines is difficult to understand. The prose order of the line is 'yogatah yuktesu (madhye) yasya yatha, etc., vikrama (tatha vakshyami); atmani pasyatah (janasya) yuktasya yogasya (yatha) siddhi (tatha vakshyami).' Yogatah means upayatah, i.e., according to rules and ordinances. Vikrama is used in a peculiar sense, viz., anubhavakramah, i.e., the order of conception or conceptions in other order. Atmani pasyatah means 'of him who looks into himself,' i.e., who withdraws his mind from the outer world and turns it to view his own self. Without Nilakantha's aid, such verses would be thoroughly unintelligible.

911. Pasyatah means 'of that which sees,' i.e., of the Atman or Soul.

912. The Understanding is called the soul of the five elements and of the consciousness of individuality because these six things rest on it or have it for their refuge. The reader will easily understand this from what has been said in the previous Sections.

913. It is from the Unmanifest or the Supreme Soul that the world or all that is Manifest, springs or emanates. The Yogin, in consequence of his superior knowledge, apprehends all that is Manifest to be but the Unmanifest Supreme Soul.

914. Na kritina, i.e., kriti eva. 'Nirakriti' is regardless of dress and appearance. K.P. Singha wrongly translates both these words.

915. i.e., who has neither friend nor foe. This means that he regards all creatures with an equal eye, showing particular favour to none, and having no dislike for any. Coldness of heart is not implied, but impartial and equal benevolence for all. Taking praise and blame equally, i.e., never rejoicing at praise nor grieving at blame.

916. It is said that with the practice of Yoga, during the first stages, certain extraordinary powers come to the Yogin whether he wishes for them or not. In a previous Section it has been said that that Yogin who suffers himself to be led away by these extraordinary acquisitions, goes to hell, i.e., fails to attain to Emancipation beside which heaven itself with the status of Indra is only hell. Hence, he who transcends the puissance that Yoga brings about becomes Emancipate.

917. Dhirah is explained as dhyanavan. Santi has reference to Emancipation, for it is Emancipation alone that can give tranquillity or final rest. The commentator points out that in this verse the speaker shows a decided preference for the Sankhya philosophy.

918. Vide Gita, verses 4 and 5, Chapter V.

919. Brahmanam is arsha for Brahmam.

920. I follow Nilakantha's gloss in rendering the words Vidya, Pravritti and Nivritti, as used in this verse. By the first, the commentator thinks, is meant that course of instruction in consequence of which error may be dispelled and truth acquired. The usual illustration of the cord and the snake is given. The former may be mistaken for the latter, but when the mistake ceases, correct apprehension follows. Pravritti has been sufficiently indicated in the text in which the words of the gloss has been incorporated. By Nivritti is meant the doctrine of the Sunyavadins and Lokayatikas (evidently the Buddhists) who seek annihilation or extinction as the only true Emancipation. Both the Vernacular translators are wrong. The Burdwan translator, as usual, citing the very words of the gloss, misunderstands them completely.

921. The construction of the first line is 'yastu achetanah bhavam vina swabhavena (sarvam bhati iti) pasyan, etc., etc., pushyate (sa na kinchana labhate).' Bhavan is explained as 'adhishthanasattam.' The commentator is of opinion that the speaker refers in this verse to the Sunyavadins.

922. The Bombay text reads Putwatrinamishikamva.

923. Enam is singular. The commentator thinks it should be taken distributively. In verse 3, the doctrine of the Nihilists (Sunyavadins) has been referred to. In verse 4, that of the Lokayatikas. In both, Nature is spoken of as the cause, with this difference that the former regard the universe to be only an erroneous impression of an existent entity, while the latter regard it as a real entity flowing from and manifesting itself under its own nature. Both doctrines, the speaker says, are false.

924. Both the Vernacular translators skip over the word paribhava in the second line of verse 6. The commentator correctly explains that swabhava in 6 means swasyaiva bhavah sattakaranam iti, ekah pakshah. Paribhava, he explains is paritah swasya itaresham bhavah. The first refers to the Nihilists, the second to the Lokayatikas or to verses 3 and 4 respectively.

925. It is by the wisdom that all these results are achieved. Wisdom is the application of means for the accomplishment of ends. Nature never rears palaces or produces vehicles and the diverse other comforts that man enjoys. He that would rely upon Nature for these would never obtain them however long he might wait. The need for exertion, both mental and physical, and the success which crowns that exertion furnish the best answer, the speaker thinks, to both the Nihilist sand the Lokayatikas. The word tulyalakshanah is skipped over by both the Bengali translators.

926. By para is meant the Chit or Soul, by avara, all else, i.e., non-ego or matter. The words Prajna, Jnana, and Vidya are all as used here, equivalent. The second line of this verse is wrongly rendered by both the Bengali translators, the Burdwan translator, as usual, not understanding the words of the gloss he quotes.

927. It is difficult to render the word cheshta as used here. Ordinarily it implies effort or action. It is plain, however, that here it stands for intelligent energy, implying both mental and physical effort or action, for its function is to distinguish or differentiate.

928. The itarani do not refer to Pisachas as rendered by K.P. Singha, but to birds which are called Khechare or denizens of the sky or air. Khechara may include Pisachas, but these are also Bhuchara or denizens of the surface of the earth.

929. The commentator explains that for ascertaining who are uttama or foremost, the middling, or intermediate ones are first spoken of and their distinctions mentioned in the following verses. Of course, the foremost are foremost, and the intermediate ones can never be superior to them. For all that, intermediate ones are observers of the duties of caste; the foremost ones are not so, they having transcended such distinctions; hence, tentatively, the ignorant or popular opinion is first taken, to the effect that the observers of caste are superior to those who do not observe Jatidharma.

930. This probably means that as the Vedas had not been reduced to writing, their contents rested or dwelt in memories of men versed in them.

931. To understand what is birth and what is death, and to avoid birth (and, therefore, death), are the highest fruits of knowledge of the Soul. Those that have no knowledge of the Soul have to travel in a round of repeated rebirths.

932. i.e., of power that comes of Yoga.

933. The word para (the locative form of which is used here) always means that which is high or foremost. It is frequently employed to mean either Brahma or the Soul, and as Soul is regarded to be a part of Brahma, para has but one and the same meaning. The Burdwan translator takes it for 'Scriptures other than the Vedas.' K.P. Singha skips over it. Of course, savda-Brahma stands for the Vedas.

934. To look upon everything in the universe as one's own. Soul is the highest aspiration of a righteous person. It is yoga that enables one to attain to this highest ideal of existence. One who realises this is said to be a true Brahmana, a really regenerate person, in fact, a god on Earth. Adhiyajna and Adhidaivata are words that signify the Soul.

935. What the distinction is between anta and nidhan is not obvious. The commentator is silent. K.P. Singha translates the verse correctly. The Burdwan translator makes utter nonsense of the words in the second line.

936. Whether karma is swabhava or jnanam means (as the commentator explains) whether it is obligatory or optional. Jnanam, of course, means here jnana-janakam, i.e., leading to knowledge. Knowledge is essential to success or emancipation. If acts become necessary for leading to knowledge, the doubt may then arise that they cease to be obligatory, for knowledge may be supposed to be attainable otherwise than by acts. K.P. Singha translates this verse correctly, the Burdwan translator incorrectly, and, as usual, misunderstands the gloss completely.

937. The first line of this verse is exceedingly terse. The construction, as explained by the commentator, is Tatra (samsaye) purusham prati Jnanam (jnanajanakam) chet (karma) syat, (tarhi) sa (eva) Vedavidhih. One cannot help admiring Nilakantha for his patience and ingenuity.

938. Daiva is explained by the commentator as Grahah or Kalah. I think, it is used to signify some kind of blind force whose origin is untraceable. Hence, I render it necessity. Vritti in verse 5 is evidently Exertion, for the word implies course of conduct, Avivekam is samuchchayam or a combination of all the three.

939. 'Inspired with doubt,' with reference to the declarations of the Srutis. 'Possessed of tranquil souls,' i.e., not penetrated by doubts of any kind.

940. In the Treta and the other Yugas people are seen professing attachment or devotion to one only of the Vedas and not to the others, be it the Richs, the Samans, or the Yajuses. The speaker, dissatisfied with this refers to the Krita age as one in which such difference of faith were not observable. The men of that age regarded all the Vedas equally, and, in fact, as even identical.

941. Jiva or Chit becomes puissant and succeeds in creating the universe by means of penance. By penance one attains to Brahma, and, therefore, universal puissance. This has been sufficiently explained in the previous Sections.

942. This is one of the most important verses in this section, for, as the commentator explains, this furnishes the answer to the question proposed in the previous section, viz., 'what is that knowledge?' In the Vedas both acts and knowledge have been spoken of. In the province of acts, Brahma has been represented as Indra and the other gods. Brahma, therefore, as spoken of there, is 'gahana', or hidden to (or inconceivable by) even those that are conversant with that province or sphere of the Vedas. In the Vedanta, again, knowledge or Vidya has been spoken of as the means by which to attain to Brahma. The knowledge or Vidya, therefore, which is the subject of the question, is not what is implied by Pravritti dharma or by Nivritti as used in the previous section.

943. The second line of this verse corresponds with the second line of verse 87 of Chapter II of Manusmriti.

944. They are seen and not seen is an idiomatic expression for 'becoming invisible.'

945. i.e., kine do not yield copious and sweet milk; the soil ceases to be fertile; water ceases to be sweet; and the medicinal and edible herbs lose their virtues of healing as also their flavour.

946. The commentator thinks that Swadharmasthah is connected with asramah in the first line. I prefer the more obvious construction.

947. Varshati means pushnati. Angani means the observances necessary for the practice of Yoga as also all kinds of rites and vows. The Vedas cause these to grow, and they, in their turn, aid all students of the Vedas in achieving their purposes.

948. Prabhavah is uttpattih, or origin; sthanam is poshanam. Both the Vernacular translators skip over the last word, thinking that prabhavasthanam, is one word. The commentator notices them as separate. In the beginning of the second line, yatra is understood, Swabhavena, is explained by the commentator as Brahmabhavena, natu vikritena rupena. I think the explanation is correct, and have adopted it accordingly in the text.

949. Yatha in the first line of verse means, as the commentator explains, yat prakarakam.

950. The commentator points out that by these four words the four modes of life are indicated.

951. The commentator explains that this means that amongst embodied creatures they that are ignorant take those great entities which are really non-ego for either the ego or its Possessions.

952. The commentator explains that the object of this verse is to show that the Yoga view of the Soul being only the enjoyer but not the actor, is not correct. On the other hand, the Sankhya view of the Soul being neither the enjoyer nor the actor, is true. The deities, remaining in the several senses, act and enjoy. It is through ignorance that the Soul ascribes to itself their enjoyments and their actions.

953. I render Bhutatma by knowledge, following the commentator who uses the words buddhyupadhirjivah for explaining it.

954. Niyama and Visarga are explained by the commentator as 'destruction' and 'creation.' I prefer to take them as meaning 'guiding or restraining,' and 'employing.' Practically, the explanations are identical.

955. What is meant by the objects of the senses residing within the bodies of living creatures is that (as the commentator explains) their concepts exist in 'the cavity of the heart' (probably, mind) so that when necessary or called for, they appear (before the mind's eye). Swabhava is explained as 'attributes' like heat and cold, etc.

956. This is a very difficult verse. I have rendered it, following Nilakantha's gloss. In verse the speaker lays down what entities dwell in the body. In the rest he expounds the nature of Sattwa which the commentator takes to mean buddhi or knowledge. He begins with the statement that Sattwasya asrayah nasti. This does not mean that the knowledge has no refuge, for that would be absurd, but it means that the asraya of the knowledge, i.e., that in which the knowledge dwells, viz., the body, does not exist, the true doctrine being that the body has no real existence but that it exists like to its image in a dream. The body being non-existent, what then is the real refuge of the knowledge? The speaker answers it by saying Gunah, implying that primeval Prakriti characterised by the three attributes is that real refuge. Then it is said that Chetana (by which is implied the Soul here) is not the refuge of the knowledge for the Soul is dissociated from everything and incapable of transformation of any kind. The question is then mentally stated,--May not the Gunas be the qualities of the knowledge (instead of being, as said above, its refuge)? For dispelling this doubt, it is stated that Sattwa is the product of Tejas (Desire). The Gunas are not the product of Tejas. Hence the Gunas, which have a different origin cannot be the properties of Sattwa. The Gunas exist independently of Desire. Thus the knowledge, which has Desire for its originating cause, rests on the Gunas or has them for its refuge. In this verse, therefore, the nature of the body, the knowledge, and the Gunas, is expounded. The grammatical construction of the first line is exceedingly terse.

957. Such men behold Brahma in all things. Abhijanah is explained by the commentator as sishyakuladih. This seems to be the true meaning of the word here.

958. In rendering this word tatam (where it occurs in the Gita), it has been shown that to take it as equivalent to 'spread' is incorrect. In such connections, it is evident that it means 'pervaded.'

959. If I have understood the gloss aright, this is what the first line of 21 means. Vedatma is explained as Vedic sound, i.e., the instructions inculcated in the Vedas. The word atma in the second clause means simply oneself or a person or individual. The sense then is this. The Vedas teach that all is one's soul. The extent to which one succeeds in realising this is the measure of one's attainment of Brahma. If one can realise it fully, one attains to Brahma fully. If partially, one's attainment of Brahma also is partial.

960. The track of such a person, it is said, is as invisible as the skies. The commentator explains that the very gods become stupefied in respect of the object which such a man seeks, the object, of course, being Brahma.

961. That, of course, in which Time is cooked, is Brahma.

962. By this the speaker says that Brahma is not to be found in any particular spot however holy.

963. Because Brahma is infinite.

964. 'Niyatah' is explained by the commentator as achanchalah, and vasi as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence gatimati.

965. The sense is that the Soul residing within the body is identical with the Supreme Soul, and men of wisdom only know it.

966. The construction is Hansoktancha yat aksharam tat (eva) kutastham aksharam, meaning that there is no difference between Jivatman and Paramatman. Both are identical.

967. Sattwena is explained as 'by intelligence or the knowledge.'

968. The construction, as explained by the commentator, is Brahma tejomayam sukram; yasya sukrasya sarvam idam tasyapi Brahma rasah. The last word means sarah.

969. Both the Vernacular translators have skipped over this line. The meaning is this: Brahma opened his eyes for becoming many, as the Srutis declare, and thereupon he became many. This, as the commentator explains, Ikshana-kartritvena sarvatmakatwam gatam, or by a glance Brahma became the Soul of all things mobile and immobile.

970. The commentator explains that Brahmanah padam means prakritim. He thinks, therefore, that the last clause of the second line means 'should seek to subdue prakriti which is the layasthanam of mahattattwa.' I prefer the obvious sense of the words.

971. Parimitam Kalam is explained by the commentator as equivalent to six months as the srutis declare.

972. These two verses set forth the Yoga ideal. By the practice of Yoga all these are capable of being acquired or attained. But then the Yogin who suffers himself to be led away by those valuable possessions is said to fall in hell, for the enjoyment of this kind is nothing but hell compared to the high object for which Yogins should strive. Pramoha, Brahma, and Avarta, are technical terms. Equality with the wind means speed of motion, power to disappear at will, and capacity to move through the skies.

973. A chaitya is a sacred or a large tree which stands firm on its roots and about which all round a platform of earth is raised. Vrikshagra means 'in the front of a tree,' probably implying 'under the shade of its spreading branches.'

974. The commentator explains that he should imitate the wind by becoming asangah, i.e., unattached to all things. Aniketah means without a house or fixed abode.

975. It is difficult to understand what is meant by Savda-Brahmativartate. I follow the commentator. 'Brahma as represented by sound, is, of course, Pranavah or Om, the mystic monosyllable standing for the trinity.' K.P. Singha, taking Savda-Brahma for an accusative, regards it as implying,--'such a man transcends all Vedic rites.' This is precisely the meaning attached to it by the commentator where it occurs in verse 7 of section 236 ante.

976. The inferior order here referred to is, of course, the Sudra order. The commentator points out that whereas only the three superior orders are regarded to be eligible for the study of Sankhya and for inculcation of such Srutis as Tattwamasi (That thou art), here Vyasa lays down that as regards the Yoga path, all are eligible to betake themselves to it.

977. 'Fixed senses,' i.e., when the senses are fixed on the mind and the mind on the understanding. Ajaram is immutable or unchanging, or that in which there is no change for the worse (or for the better). By subtility is indicated the incapacity of being apprehended, and by mahattaram is meant infinity.

978. The anu anudrisya is explained as Guruvachanamanu. Thus seems to be the true meaning, otherwise avekshya would be pleonastic, abhutagatim is bhutasamplavaparyantam, i.e., till the destruction of all beings. Imam is sastraprasiddham.

979. The Vedas proclaim the efficacy of both acts and knowledge. Acts are not laid down for those that have knowledge.

980. Subhashita is explained by the commentator as ayam tu paramo dharma yat yogena atmadarsanam.

981. Na vartate does not mean annihilated but, as the commentator explains, aham asmi iti na jana atmanam.

982. Manasena karmana is explained by the commentator as sankalpena.

983. The meaning is this: the man of acts is like the new-born moon, i.e., subject to growth and decay.

984. This has been explained in a previous section.

985. The soul resides in the body without partaking of any of the attributes of the body. It is, therefore, likened to a drop of water on a lotus leaf, which, though on the leaf, is not yet attached to it, in so much that it may go off without at all soaking or drenching any part of the leaf. Yogajitatmakam is yogena jito niruddha atma chittam yena tam, as explained by the commentator.

986. Literally, 'Tamas and Rajas and Sattwa have the attribute of Jiva for their essence.' The particular attribute of Jiva here referred to is the Jnanamaya kosha. Jiva, again, is all accident of the Soul. The Soul comes from the Supreme Soul. Thus the chain of existence is traced to the Supreme Soul. In verse 20 again it is said that the body, which by itself is inanimate, when it exists with the Soul, is an accident of Jiva as uninvested with attributes.

987. I follow Nilakantha substantially in his interpretation of this verse. Two kinds of creation are here referred to as those of which Vyasa has spoken in the previous Sections. The first is Ksharat prabhriti yah sargah, meaning that creation which consists of the four and twenty entities commencing with Kshara or Prakriti. The other creation, consisting of the senses with their objects, represents buddhaiswarya or the puissance of the buddhi, these being all buddhikalpitah. This second creation is also atisargah which means, according to the commentator, utkrishtah and which is also pradhanah or foremost, the reason being bandhakatwam or its power to bind all individuals. I take atisargah to mean 'derivative creation,' the second kind of creation being derived from or based upon the other, or (as I have put it in the text) transcends or overlies the other.

988. It is explained in previous sections how the course of righteousness is regulated by the character of the particular Yuga that sets in.

989. Vyasa has already explained the character of the two apparently hostile declarations. The meaning of Suka's question, therefore, is that if two declarations are only apparently hostile,--if, as explained in the Gita, they are identical,--how is that identity to be clearly ascertained? The fact is, Suka wishes his sire to explain the topic more clearly.

990. The course of conduct of human beings,' i.e., the distinctions between right and wrong. Vimuktatma is taken by the commentator to imply tyaktadehah. The second line may also mean 'having cast off (by Yoga) the consciousness of body, I shall behold my own Soul.'

991. I do not follow the commentator in his interpretation of this line.

992. 'When the huts become smokeless,' i.e., when the cooking and the eating of the inmates are over. 'When the sound of the husking rod is hushed,' i.e., when the pestle for cleaning rice no longer works, and consequently when the inmates are not likely to be able to give much to the mendicant.

993. There is an apparent conflict between the two declarations. If both are authoritative, they cannot be regarded to be scriptural declarations in consequence of their conflict; if one is so and the other not so, the scriptural character of the latter at least is lost. The scriptures cannot but be certain and free from fault. How then (the question proceeds) is the scriptural character of both to be maintained?

994. The Burdwan translator makes a ridiculous blunder in rendering Jaghanyasayi, which he takes to mean 'sleeping on a wretched bed.' Jaghanya implies, here as elsewhere, subsequence in point of time.

995. Both the Vernacular translators have misunderstood the last part of the second line. It does not mean that the disciple should approach the preceptor when summoned, implying that he should be prompt to answer the summons, but that he should not disturb his Preceptor by clamouring for lessons or instruction. He should go to his preceptor for taking lessons only when his preceptor summons him for it.

996. Meaning, he should cast submissive or humble glances instead of staring boldly or rudely.

997. Learning was never sold in this country in ancient times. The final fee is not a return for the services of the preceptor but a token of gratitude from the pupil. Its value depended upon the ability of the disciple, though there are stories in the scriptures of disciples coming to grief on account of their persistent forwardness in pressing the acceptance of this fee. Vide the story of Galava in the Udyoga Parva.

998. The fourth kind of conduct, called kapoti is also called unchha. It consists of collecting such seeds of grain as have fallen down from the ears and as have been abandoned by the reapers.

999. Thus the second is more meritorious than the first, the third than the second, and the fourth than the third. The fourth or last, therefore, is the first in point of merit.

1000. It is said that the householder who cooks must give a share of the cooked food to a Brahmacharin or Yati or any one who comes as a guest. If he does not do it but eats the whole of what has been cooked, he is regarded as eating what belongs to a Brahmana. This, of course, is a high sin.

1001. The commentator supposes that these relatives and kinsmen are named because of the great likelihood there is of disputes arising with them on account of shares of inheritance.

1002. The sense is this: these various persons, if duly reverenced by the householder, are able to send the latter to the places indicated or make him comfortable in those places.

1003. Vide verses 2 and 3 of this Section. Of the four courses, the first or Kusaladhanya, is left out here. The three others, of course, are the Kumbhadhanya, the Aswastana (otherwise called Unchhasila), and the Kapoti. The Burdwan translator makes a blunder in enumerating the three kinds of domesticity here referred to.

1004. The Burdwan version of this verse is incorrect.

1005. The cow is a sacred animal and there is merit in feeding and properly tending a cow. Forest recluses kept kine for merit as also for homa or sacrifice with the ghee obtained from them. The story of Vasishtha's cow is well-known.

1006. These five are Agnihotra, Darsapurnamasi, Chaturmasya, Pasu sacrifice and Soma sacrifice.

1007. The Burdwan translator misunderstands the words abhravakasah. It is a well-known word occurring in almost every lexicon. Wilson explains it correctly.

1008. i.e., They do not use a regular husking or cleaning apparatus for cleaning the grain they use as food.

1009. So that very small portion of the grain comes out for drink or mixes with the water.

1010. i.e., who had no fixed residence and who never sought with any effort for the necessaries of life. The Burdwan translator takes both yathavasah and akritacramah for two independent names of Rishis instead of taking them as adjectives of Sudivatandi.

1011. i.e., whose wishes were immediately crowned with success, in respect of both blessings and curses, etc.

1012. Niranandah is explained as krichcchrachandrayanadiparatwat.

1013. Anakstrah is explained by the commentator as 'different from stars and planets but still freed from darkness' and, therefore, effulgent or luminous. Anadhrishyah is fearless.

1014. Atmayaji is explained as one who performs his own sraddha or obsequial rites. The Sandhi in the next word is arsha; atmakrida is one who does not take pleasure in wife or children but whose source of pleasure is his own self: Similarly, atmasraya is one who without depending upon kings or others takes refuge in himself.

1015. Such sacrifice, for example, as those called Brahma-yajna, etc.

1016. Yajinam yajna is the sacrifice of ordinary sacrifices, i.e., the usual sacrifices consisting of tangible offerings unto the deities, and performed with the aid of Vedic mantras. The ablative implies cause. Atmani ijya is sacrifice in Self, i.e., Yoga. The meaning of the first line, therefore, is when through performance of ordinary sacrifices and rites, the mind becomes pure and the sacrificer is enabled to practise yoga. Unto the three fires he should duly sacrifice on his own self, means, of course, that without any longer adoring his fires by visible rites and actual recitation of mantras, he should, for the sake of emancipation, worship in his own self or seek the extinction of mind and knowledge in Yoga.

1017. To this day every orthodox Brahmana or Kshatriya or Vaisya never eats without offering at the outset five small mouthfuls unto the five vital breaths, i.e., Prana, Apana, Samana, Udana, and Vyana.

1018. Vapya or Vapayitwa means causing or obtaining a shave. The Burdwan translator makes a blunder by supposing it to mean parivyapta. The Sannyasa mode of life, as well-known, can never be entered without a previous shave. K.P. Singha gives the correct version.

1019. It is difficult to render the word abhaya into English. 'To give abhaya to all creatures' is to pledge oneself to a life of total harmlessness, or to practise universal compassion or benevolence. Abstention from every kind of injury is the great duty of the fourth mode of life.

1020. The duties included in yama (as explained by the commentator) are universal benevolence, truthfulness, faith, Brahmacharya, and freedom from attachment. Those that are included in niyama are purity (of body and mind), contentment, study of the Vedas, meditation on the Supreme, etc. Swasastra sutra means the sutras of his own sastras--i.e., the duties laid down in respect of that Sannyasa which he has adopted; the chief of which is enquiry after the Soul or Self: Bhutimanta implies Vedic recitation and the sacred thread. He who has taken to Sannyasa should display energy in these, i.e., persistently enquire after the Soul and throw away all caste-marks, and other indications. 'The desirable end' is of course, gradual Emancipation of that obtained at once. Following the commentator, K.P. Singha gives the correct version. The Burdwan version, containing the very words of the gloss, is based upon a complete misconception of their meaning.

1021. The commentator correctly explains that by the first line of this verse, Vyasa answers his son's question. The two modes referred to are the first and the second, and not the second and the third as K.P. Singha in his vernacular version wrongly states. Having answered the question, the speaker (in the second line) proceeds to indicate the simple or straight path for reaching the highest object of men's endeavour, viz., Paramartham or Brahma.

1022. Bhava-samahitah is explained as chitta-samadhanavan.

1023. The skull is to be used as a drinking vessel. Kuchela, which I render 'rags', is supposed by the commentator to signify reddish or brown cloth which has, from age, lost its colour.

1024. Elephants, when hurled into a well, become utterly helpless and unable to come out. That person, therefore, into whom words enter like elephants into a well, is he who answers not the evil speeches of others. What is said here is that only a person of such forbearance should betake himself to mendicancy or Sannyasa.

1025. I have given a closely literal version of this verse. The commentator explains that first line refers to the person who deems himself to be everything and everything to be himself. The second line refers to the same individual who, by Yoga, can withdraw his senses and the mind and consequently make the most populous place appear as totally solitary or unoccupied. This is the Yoga process called Pratyahara and is described in section 233 ante. The Burdwan translator gives an incorrect version. K.P. Singha follows the commentator.

1026. Suhitya, whence sauhitya, means no satiety but the full measure of gratification from eating. The speaker wishes to lay down that a mendicant or renouncer should never take food to the full measure of gratification. He should eat without completely appeasing his hunger.

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