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*Andthenfor soul-sighPsgain,the FirstSix Lectures teach.*

Sri YogiS. PdrthasSrathy Aiyangdr.

SRI

BHAGAVAD-GITA

THE DIVINE LAY.

WITH

SRI RAMANUJA'S VISISHTADYAITA

COMMENTARY.

LECTURE I.

NAMED,

•ARJUNA-VISHADA-YOGA\

THE THEME OF ARJUNA'S

MOOD OF MELANCHOLY.

Sri Ydmundchdrya.

• GU was introduced to Pdrtha who Refugesought.

Fearing righfs wrong,by misplacedlove txndpity caughtl

Yogi S, Pdrthasdrathi Aiyangdr.

AU Ni

B _ >

_SRI “BHAGAVAD-GITA

. ®° WITH

SR1 RAMANUJA’S COMMENTARY.

BOW TO BLEST SRI RAMANUJA.

Memortal verse in honor of Sri Ramdanuja >—

To the feet of Blest Ramanuja, |

Do I resort as (my) Refuge,—

Bhagavad?—Ramanuja, Mercy’s Ocean,

Who, from his love of the lotus-feet of Achyuta°,

Regarded everything else as trivial.

1. The sacred Vedic Syllable,

known as franava, uttered at the

commencement of all Scriptural re-

citations, and written at the begin-

ning of all Holy Works. The mys-

teries of this symbol are explained

in the Upanishats. (vide. p. 5 of

Hinduism, Introd : 1, ‘‘ Five Topics,”

by Yogi Parthasarathi Alyangar).

z. This is an honorific title given

to all great men and saints and sages.

Its etymology and esotericism, when

applied to God, will be explained fur-

ther on.

3. dchyufais the lorst, 32cth,

557th name of God, meaning chiefly,

‘ He who does not abandon those who

trust Him’ (vide Bhattar’s Sahasra-

ndma-bhashya).

PROEM BY RAMANUJA:

HE LORD of SRI*; Whose essential nature is the

? being the sole Reservoir of all illustrious Attributes?,

the Antithesis to all evil (4eya*),—(such Attributes) -

as Wisdom (jfrdna*), and Bliss (enanda‘’);— Who is the great

Ocean of the legions of the boundless, exalted and countless

glorious qualities, behoving His (essential) nature, such as

Omniscience(jadna), Strength (dada), Sovereignty (atsvarya),

1. SRI is the name of the Lord’s

Consort, esoterically the Sophia or

the Logos, the eternally-united power

of Isvara, and doing the function of a

Mediatrix between the souls and the

Lord. Isvara symbolizes JUSTICE,

and Sri, MERCY. Both are united

in the God-head. Sri is called Srad-

dha as in ‘‘ Sraddhayit devo devat-

vam asnute” (Krishna Yajur Veda,

Ka. I, Pra. 3, Pan. 11, Va. 9). For

esoteric cxplanations, read, U?tara-

gopila-tipant Upanishat, Vishnu

Purdna, 1.9, 117-133, and Kenopa-

nishat, W1-12 (Sobhamdindiu uw Min

&c). Sri is She who serves the

Lord to serve Her creatures, wece

versa,

2. Aant says :—‘* Reason forms the

idea of God, as the aeso/ute substance

and union of all perfections, or as the

‘most perfect being’” Vide Brah-

ma-Siittra IJI-2-11: za sthdnatoz

pi parasyobhayalingam scrvatra he.

3. Heya’ I have found this word

difficult to render. It is derived from

the root ‘ha’ to quit, meaning that

which is to be avoided or that which

Should be shunned. Dr. Rajendra-

lala Mitrasays :—‘‘ When Aeya is usec

as an adjective, this phrase ‘that which

is to be shunned?’ is too lumbering to

be used with convenience. ‘ Avoi-

dance-worthy’ conveys the exact mean-

ing, and is more easy of manipulation,

but it too is lumbering. A single

term is wanted, and not knowing any

English word of the kind, I use what

appears to me toapproach the nearest

to the original, without being its

exact equivalent.” I have decided to

use the word ‘‘ evil,” as the best and

most convenient word.

4. Vide, ‘satyam jiinam anan-

fam Brakma’ (Tait. Up. ; Ananda-

valli, 1).

§. Vide, ‘ Anando Brahmeti vya-

Janae’: Tait: Up; Bhr; valli, 6.) also,

‘Raso vai sah rasamhy-eva &c.’ (Tait

Up,; Anan : valli. 7.) also, ‘Sahesrir-

amritam satdm’ (Yajus, ash. 3, pra.

7.) Jfiana and Ananda are what may

be called Primary Qualities.

1. These are the 6 Chief Qualities

of the Infinite one which may be called

‘* Secondary Qualities.’? Spinoza says,

(Def. VI) :—‘* By God we understand

an absolute infinite Being, an un-

changeable Essence, with finite

attributes, each of which expresses an

infinite and eternal essence.” And

Huxley remarks on this:—‘‘ God so”

conceived is one that only a very

great fool would deny even in his

heart.”

C/f. ‘ Vathd ratndni jaladhcr-asat-

khyeyani putraka !

Tatha gundhyanantasya asankhyeya

Mahdtmanah’ (Matsya Pura>a).

2. The term translated here is

‘ntr-avadya.’ It means, r2veulucradble,

anvenceble, out of the pale of danger,

above impertiment &e,

3. There are many Upanaishad

passages in support of all Attributes

and the Divine Form. I quote

only one ‘‘ Bheriipas-Salyasaikalpa,

adkistlmd, Sarvakarma, Sarvakam-

as-Sarvagardhas-Sarvarasas-Sarvan-

sdam-abhyitthor.viky-anddarah (Ch:

Up: III-14).

4. The esoteric interpretation of

the Ornament-and Weapon-symbols

of the Divinity is explained elsewhere.

Symbology and metaphor are the

national characteristics of Aryan

writings. They represent great

Truths and Kosmic Facts.

§. S#ris or the Mitya-siiris, the

Eternals, or the eternally Free Souls,

corresponding to the ‘* Eternal In-

heritances’ of the Gnostics.

1. See Footnote No: 2, P: 7.

2. This is a_ short description

of the beatitude of the spiritual re-

gions, for a detailed account of which,

the reader is referred to the Afahd-

ndrayanrpanishat, Vaikuntha-gadya,

Bhagavata, and Lokacharya’s

Archirddt &c.

3. ‘The Great, par excellenc?,’ the

669th name of God.

4. ‘The Super-excellent Person,’ the

24th name of God, (vide also, Patait-

jala Yoga-Siitra I.24,(which says purz-

sha-viyeshah)—Purusha is the common

term to denote a ?hiszhing substance

from an uathinking substance. U-

purushaz=bound soul; usara-purusha

=liberated soul, sseama-pu9usha=

the ever-free soul; Puruskotlanas

Soul Supreme =God.

5. The ‘ Ad/-Conprehending,’ the

246th name of God (vede, footnote,

p. 2. Yogi Parthasarathy Aiyangar’s

Hinduism. )

6. The Demi-urge, or the Fecun-

dating Element of God personalized,

the four-faced Prajdpati, the Sub-

Lord for Speciai creations of limited

systems such as a Brahm§}da.

7. Minerals and plants.

Constancy{vlryd),Power(sakti\and Lustre{teJasY; Whose

Divine Form is a mine of effulgence, beauty, comelinesss,

(eternal)youth,and otherPerfectionsofthe Person,—beyond

conception, divine, wonderful, constant, uninjurable®, and

superb, which are immutable and accordant with His

will®—; Who is adorned in transcendental Ornaments'*,—

diverse, marvellous, countless, wonderful and permanent,

worthyofHim and perfect—;Whois accoutred in illustrious

divine Weapons®,agreeing with His nature,—innumerable,

ofinconceivable power,eternal, beyond injury* an beyond

praise—; Who is the beloved of.^rl,—Who is perfect in

all the multitude of limitless, marvellous and innumerable

qualities such as amiability {slla)&c.,—harmonizing and

co-ordinating with Him in nature, form, state"(regal=

vibhava),and plenitude orempire{aisvarya)—; Who has at

His feet, ever singing hallelujahs, countless Illuminated

Angels", whose essence, being, and wonderful works are in

8 THE bhaoavad gIta WITH ramasuja's commektary.[Lcc. 1.

accordance with His will;—their delight solely consisting

in rendering all service to Him,possessed as they are of a

multitude of vast, eternal, uninjurable* and sublime attri

butes, past definition by speech or thought—;Who has His

abode in the super-celestial Firmament* called akshara

(theimperishable),—conforming with Hisnature,diversified,

strange, endless,and abounding in objects,—means,—^and

localities,—ofenjoyment;—that Firmament,ofinfinite won

derment,infinite glory,infinite extension,ever-existentand

removed from harm'—; Whose will and pleasure, it is, to

dramatically display the Universein its modesofprojection,

sustentation,and dissolution—the Universe so replete with

various and curious objects ofenjoyment,and hosts of en-

joyers thereof—: Who is Param Brahma',Purushottama*,

and Narayana';—He {the Lord of Sri), having made the

kosmos from Brahma® down to the immoveables', retired

into His own Self,so that to the meditations and adorations

of Brahma, the celestials {devas),and the mortals, He be

cameincognizant. But He,being the vast Ocean ofinfinite

Mercy and Condescension, Love and Bounty, willed to

assume {material) forms similar to those ofHis creatures,

Proem.] arjuna's mood of MfLAi<CHOLV. $

without abandoning His own essential divine(immaterial)

nature,and repeatedly made descents(among them)as In

carnations^ in the several spheres (where the creatures

dwelt). (So accessible)Tothosebywhom He was worship

ped, He granted their desires, to wit,any ofthe four-fold

aspirations of man, dharma (meritorious work done here

carrying with it the virtue of bringing future happin^s,

mundane or otherwise),artha(riches and general prosperi

ty),kdma(enjoyments), moksha(deliverance or Salvation).

TheobjectofIncarnationsistorelieve the earth ofits burden

(of sin and suffering), but at the same time no less is the

Lord's intention thereof that He should be within reach of

even peopleofour(sinful),description.To fulfil this purpose.

He manifested himself on earth so as to be actually an

Object for all men's sights to see,and performed such other

wonderful acts as to captivate the hearts and the eyes of

all creatures high and low. (For example,in the Avatar as

Krishna)Hedestroyed(evil pests tosocietysuchas)Putani*

and ^kata®, Yamala* and Arjuna,® Arishta,® Pra-

lamba' and Dhenuka,® KaUya,® Kesi*® and Kuvalaya-

plda,''Chanura^'and Mushtika,^® Thdsala,^* Kamsa"&c.

1. God has five (hypostatised) as-

pects, para, vytiha, vibhava, antarya-

mins and archavatadra. Incarnations

or Avatars belong to vidhkava. (vide

p. 9 & 10 of ‘Five Topics,’ Hinduism,

by Yogi Parthasarathi Ayyangar).

He delighted the worlds with His looks and language

overflowing with the nectarofamityand love. Such men as

Akrura* and Malakara" became most godly(/.e.. Saints)

enraptured bythe mostagreeable Presence,thecondescend

ing deportment and numerous other qualities exhibited(by

Lord Kfishna.)

Under the pretext of having to persuade Arjuna to

fight,3rl Kfishna promulgated thedoctrineofBhakti-Yoga®,

—led uptobyJflana*and Karma,®—orthatPathofLoving-

Devotion which is the burthen of all the Vedanta-teaching,

and by which Heisindicated as The Only Objectof Love,

and that,loved.He Himselfis The Meanstolead man to the

climax of his ambition, viz., Moksha(salvation or the final

liberation from all ephemeral and conditioned existences).

Thus then, when Kauravas ® and Pandavas' became

belligerents, He, Bhagavan,® Purushottama® and God of

gods,appeared as Anthropomorph(Kfishna), with a view

to shower benefits on the world;and allowing Himselfto be

overpowered by love for His faithful dependents, gave

Himselfup to their service,and posted Partha'® in his war-

chariot, Himself undertaking the duty ofthe Charioteer

so as to be witnessed by the whole Universe."

1, Vish-Pur. V-17, 18, 19 (adh :)

2. Ibid, V-19, 16 to 29.

3. Bhakti is exclusive loving

devotion to God. (See Bh: Gita-

Books. VII to XII).

4. Jiiana is intellectually or psy-

chologically realising soul and through

it, God.

5. Karma is work, or perform.

ing righteous works. Detailed des-

criptions of Bhakti, Jfiana and Karma

will appear in the seguel.

6. The descendents) See Genea-

of Kuru, logical tree

- 7. The a ti al

of Pindu the end of

this book.

8. Bhagavan is He Who has the

six chief attributes, described in the

Proem, p.6 and 7. Vide Vishnu Puraya

VI-5, 79: Jitdna-sakti-balaisvarya-

virya-lesdmsy-aseshatal? &;.,

9. Purushotiama: read note 4, p. 8.

10. A patronymic of Arjuna, the

Pandu champion of the Mahabharata

war (see Geneological Tree and note 1

p. 15).

11. #.e, the Universe witnessing

the spectacle of God’s Sacrifice for

man, ocularly demonstrated by Krishna

acting, for example, the part of a serv-

ant, a chariot-driver, &c., to his faith-

ful Arjuna.

Dhritarashtra' though knowing the state of affairs

to be thus, yet totally blind(not merely physically blind,—

which he was—but spiritually also)questioned Safijaya,®

with a desire tolearn ofthe victory ofSuyodhana^(his own

son thus):—

&c.

1. Dhritarashtra asked:—"O Safljaya I what did my

people and the Pandavas do,assembled on the

plains of Kurukshetra,*—the land of Dharma

(righteousness),—to carry on war?"

2. Safljaya replied:—"King Duryodhana, then,(thy

son),surveying the Pandava forces marshalled,

approached his preceptor(Drona)* and addres

sed him thus:—

T^rlT &c.

3. "Teacher!look at this mighty army ofPandu'ssons,

drawn up in battle-array by thy clever pupil,

the son of Drupada".

^&c.

4. Here are heroes,famous in archery, equal in fight

to Bhima' and Arjuna; such as Yuyudhana

and ViraU and Drupada,the great-carred.

1. Lit: ‘the bearer of the kingdom’,

the father of Duryodhana.

2. The minister, charioteer and

envoy of Dhritarashtra.

3. Same as Duryodhana, the son

of Dhritarashtra, and cousin-enemy

of the Paypdavas.

4. A tract of land to the east of

the Jamna ( yamena) river,in theupper

part of the Doab near Dehli. Hastina-

pura was its capital.

5. The Brahmaya instructor of the

Pandavas and the Kauravas in mili-

tary sciences.

6. Named Dhrishta-dyumna,

7. The brother of Arjuna, the

second son of Kunti.

5. Dhrishtaketu and Chekitana, the Kasi's' valiant

king and Purujit, Kunti-bhoja and Saibya,the

best of men.

&c.

6. The heroic Uttamaujas,the dauntless Saubhadra®,

and Draupadeyas.s all ofgreat cars.

SRTRTg &c.

7. Know, now, Dvija-chief!* the chief men in our

ranks. The commanders of my army, let me

name to thee.

&c.

8. Thyself, Bhishma and Karna, Kripa and Samitifl-

jaya, Asvatthama and Vikarna,and Saumadatti

with them.

&c.

9. And heroes, many, ready to lay down their lives

for me,armed with bows and other war-imple

ments,all versed in the arts of war.

^ &c.

10. Our strength under Bhishma's command would

seem inefficient before t/teir strength under

Bhima's command!

1. Kdasi=Varanasi=Benares.

2. The son of Subhadra and

Arjuna = Abhi-manyu.

3. The sons of Draupadi=(1)

Prativindhya by Yudhisthira, (2)

Siitasoma by Bhima, (3) Srutakirti

by Arjuna, (4) Sataenika by Nakula,

and (5) Srutasena by Sahadeva. (See

Geneol: Tree at end of Book).

4. Dvija=twice-born, the Brah-

mana, and other classes invested with

the sacred thread,

11. Do all of ye (then), each, posted to his division,

in the army,forsooth fortify Bhishraa,".

ciH &c.

12. "The Kuru ancestor,the famous oldBhishma then,

to infuse cheer into him(Duryodhana), made a

lion's roar and blew his conchshell.

fRT: &c.

13. (Following suit), there rang in the air deafening

notes sent from other conches, drums and

tabors{panava),trumpets{dnaka)and cowhorns

{^omukha).

&c.

14. Thereon Madhava' (.^rl Krishna) and Pandaya

(Arjuna), seated in their huge war-chariot,

drawn by milk-white chargers,blew their divine

conches.

&c.

1. The 169th and 74Ist name of

Vishgu—the husband of ‘Ma’ or

Lakshmi, signifying that Madhava

stands in the relation of both Father

and Mother to the universe. (Vide Bh.

Gi. verse 17, Bk. [X); also it is said:

“Ma vidya cha hareh proktd tatra iso

yato bhavan, tasmadn-Maddkhava

namast dhavas-sudm-iti sabditah ,”

also ‘‘ Maundddhyandcca yogdtca

wviddht Bharata! Maddhavam’’ (Bhia-

rata, Ud. Parva,—69, 4).

2, The 47th name of Vishyu, lit,

the ‘‘ Ruler of the senses.” Hari-

zamsa has, ‘* Hrishikdny-indriyan-

y-ahuh teshdm iso yato bhavan, Hris-

hikesas-tato Vishnuh,” &c.

3. The ‘‘ nom de guerre’ of

Krishna’s conch, mide from the bones

of giant Pajichajana of the ocean.

4. Lit, ‘‘The Conqueror of

Wealth,”—an epithet of Arjuna.

§ The ‘‘nom de guerre” of

Arjuna’s conch (a Divine gift.)

6. Lit, ‘* He who has fire in his

stomach,”

15. Hfishlkesa*(blew)his Paflchajanya,® and Dhanaft-

jaya* his Devadatta,® and Vfikodara(Bhima)

of terrific deeds sounded his Paundra,the huge

conch.

&c.

16. And Raja Yudhishthira,^ Kunti's son, his Ananta-

vijaya,® and Nakula and Sahadeva, their

Sughosha® and Manipushpaka* (respectively

they blew).

&c.

17. Kasyaand Parameshvasa,Sikhandithe great-carred,

Dhrishtadyumna and Virata,Satyaki the invin

cible,

&c.

18. Dnipada and the Draupadeyah, Saubhadra the

mighty-armed,all, O Lord of Earth (Dhritara-

shtra)! each his conch-shell,sounded.

^^I"h1 &c.

19. The din rent the hearts of Dhfitarashtra's men,

filled the earth below and the vault(above).

(Safljaya): "Duryodhana himself, witnessing the

strengthofthePandavasundertheauspicesofBhima,and his

own strength under BhTshma, and then submitting to the

notice of his master(Drona)the perfection ofstrength on

Bhlma's side to win victory over him,and defectin his own

strength against obtaining victory(over the opposite side),

felt inwardly grieved. BhTshma understanding this,sent up

a lion's roar and blew his conch followed by a tumult of

sounds emanating from(beating)drums,(blowing)conches,

&c., as if indicative of(coming) success—in order to

1, The eldest son of Kunti. Lit,

“‘the Steadfast in battle’,

2. Lit, ‘‘ Eternal Victory.”

3 «Lit, “ Sweet-toned.”

4. Lit, “*Flower-gemmed’’ or

** Gem-flowered,”

cheer up Duryodhana. On hearing this, Partha's^

Charioteer, the Lord of all lords" (Sri Krishna) and

the rider in the chariot, viz.^ Pandu's son (Arjuna), both

posted in their majestic car—fit to conquer all the three®

worlds with—sounded their respective conches, named the

Blissful Pafichajanya and Devadatta,which shook the three

worlds. Then did Yudhishthira, Vrikodara (Bhima), &c.,

each blow his instrument. The uproar caused went cleav

ing into the hearts of Duryodhana and of thy other sons,

and all. Dhfitarashtra's men thought:'

the Kuru army is

as good as already destroyed.'!" Thus did Safijaya narrate

to Dhritarashtra who was longing for his sons'success.

20, "Then did Pandava*-the Kapidhvaja,®-seeing the

hosts of Dhritarashtra drawn up,and seeingthe

shower ofarrows falling fast, raising his bow,

&c.

21. Address Hrishlkesa® this—wise:—'O Lord of

Earth! Achyuta'! do Thou place my chariot

between the two armies,

22. That I may see who those are that stand prepared

1, Epithet of Arjuna, being a des-

cendant of Prithu-Chakravarti.

2. Sarvesvaresvarah=The 97th

name of Vishnu. ‘* Yatra devdndm

adhi-Deca dste,” (Kaushitak1 Brah-

mapopanishat), ‘‘ Zam daivalandm

Paramaitha Daivatam” (Svetasva-

tara: Up.)

3. Bhiih, Bhuvah, Svah=the

Earth, Intermediate Regions and

Heaven ; or the Terrene, Aerial and,

Celestial plains. mo

4. Descendant of Paydu (=

Arjuna).

5. Lit., ‘* the monkey-bannered,”

Arjuna’s war-standard bearing a mon-

key’s figure thereon.

6. Krishna’s name, see note

2,p. 13.

7. Do. see note 3, p. 2.

to fight; between whom and me is the contest

to be when battle begins?,

23. That I may cast my look on those who are going

to fight,—come here, as they are,to please the

evil-minded Duryodhana.'

(Saftjaya continues) &c.

24. "O Bharata^ (r. Dhritarashtra)!Gudakesa" thus

addressing, Hrishikesa planted the splendid

chariot between the two armies,

&c.

25. So that it may be within sight of Bhishma, Drona

and other leaders and rulers of countries,and

said:*See thou,Partha!these Kurus,assembled

here.'"

1. The descendant ofBharata. "Curl-haired or Sleepless."

2. A name of Arjuna. Lit., 3. Krish\;ia,see note 2,p. 13.

After making a survey ofthe party of Dhritarashtra

ranged in battle-order,(Arjuna)the son of Pandu,—he on

whosestandard isthat monkey(Hanuman)which set Lanka

on fire,—wished Him,Kfishna,to plant his chariot between

the two armies ;—(wished Whom ? no less a Person

age than) Him, The Trea.sury of such attributes as wis

dom,strength, lordliness, constancy, power and lustre;—

Him,to Whom His will-created Kosmos,in all its(triple)

aspects ofinception, development and declineis but sport;

—Him,who is Hrishikesa®;—Him,the Supreme Governor,

the Exterior and Interior of all beings high and low;—

Him, Who (so hi^h, yet) descended^ out of His condes

cending lovefor His faithful,(solow as even)to beArjuna's

Charioteer, carrying out Arjuna's orders tostation hiscarin

such a commanding position as to admit of a good view

being had of all the belligerents, and within the range of

the vision of such heroes as Bhishma, Drona &c., and

Kings ofterritories. He,Krishna,said(after this)to Arjuna,

—'See then, what chances there be for thy relatives'

success(over thee)!'.

clWnCT^ &c.

26. Partha^ saw there his sires and grandsires, precep

tors, maternal uncles and brothers, sons and

grand-sons; and comrades as well.

&c.

27. Also fathers-in-law,and friends and kinsmen, dis-

. tributed in both the armies.

28. Overcome by compassion, Arjuna became sad and

spake thus:—'Beholding myown peoplestand

ing to fight,O Krishna I,

&c.

29. My limbs quake, my mouth dries up, my frame

quivers and my hairs stand on end'.,

&c.

30. The Gandiva® slips frbfti my hand,my skin burns

hot, my legsseem to totter, and my head seems

to swim ;

I. Arjuna,see note i, p. 15. 3< The name of Arjuna's bow,

3. Known as horripillation.

31. Kesava»! also do I perceive inauspicious omens;

whatgood can follow from my people's carnage

in war?

•f &c.

32. Krishna!" I desire no victory, no empire, no de

lights. What use, Govinda 1® is to rule and to

enjoy? (what use)is life itself?

aRT^cT &c.

33. For whom we seek(byfight) possessions,joys and

comforts,—those very men,riskinglivesand for

tunes,stand for contest! (vis):

9INPTT: &c.

34. Preceptors and sires, sires' sons and sires' sires,

maternal uncles and fathers-in-law, grandsons

and brothers-in-law, and others likewise,(our)

cognati.

t#^Sl^'&c.)

35. Madhusudanal* I would rather that I were killed

than that I should desire to kill these,even ifall

the three worlds were to be my reward ;—let

the earth alone.

1. The 23rd and 654th name of

God. The etymology is given thus in

Harivamsa:—‘‘Ka sti Brahmano nd-

ma isoz.hkam sarva-dehindm, dvdntat-

dnge sambhitau, tasmat Kesava

nainavan,” ’

2. The 58th and 554th name of

God. Its etymology is ‘ Krishir-bhit-

vacakas-sabdo nascha nirvriti-vacha-

kah, Kyishnastad-bhava-yogicca &c.,

(Bhdrata, Ud. Parva. 69-5).

3. The 189th and §43rd name of

God, Its one etymology is ‘ Nash-

taiica dharanim pfirvam avindajica

guham gatam, Govinda iti ten-aham

&e.

4 The 74th name of God. one

etymology is ‘* Aadhur-indriya nemd

sa tato madhu-Nishidanah.”

36. Janardana!^ what satisfaction derive we from

laying low the hosts of Dhritarashtra ? To

slaughter these enemies is to take sin to our

selves.

cW»fTlf &c.

37. Hence 'tis not meet for us to despatch the party

of Dhritarashtra along with our kinsmen. How,

Madhava*! can we be happy by slaying our

own people?

q'ST^ &c.

38. Hearts overrun with greed, it is thus they fail to

perceive the danger entailed by extinction of

their race, nor do they realize the treachery in

volved in the betrayal of friends.

^^ &c.

39. How should we ourselves^ therefore, not know to

avoid thissin(treachery &c.,)knowing as we do

the hazard, the extinction of a race must

run?

&c.

40. When race declines,its eternal canonsofrighteous

ness {dharmd) also do decline;—when righte

ousness declines, irreligion (or wickedness=

adharmd)rampant,doth prevail.

^Twffirwiwjr &c.

41. When unrighteousness holds sway, Kfishna!® the

family-women becomescandalized. And when

women become evil, Varshneya!* the result is

the intermingling ofcastes.

1. The 128th name of God. One

etymology is ‘ Dasyu-trdndj_Jandr-

danah’ (Bharata. Ud. Parva. 71-6. )

2, See note I, p-1}

3. See note 2, p-18.

4. A name of Krishna being a

descendent of the race called Vrishpi

(See Geneal. Tree at end of book.)

42. The intermingling is verily damnation to both the

caste-demolishers and the caste itself. For,

deprived of the offerings of food, water and

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