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rites, the manes(jtitariihy of these (men) do

indeed fall.

&c.

43. By the faults of these caste-breakers,—the authors

ofinterminglement,—the ancient race-rules as

well as the caste-rules of morality {dharmd)

are disregarded(and broken).

&c.

44. For those,from whom their clan-laws have depart

ed, O Janardana!* permanent residence in

Naraka® results. So do we hear.

^ &c.

45. Alas! Coveting possessions and enjoyments, 'tis

strange that we thought ofcommitting atroci

oussin by attempting to massacre our kinsmen!

qfe &c.

46. Immense benefit it would be to me if, unresisting

and unarmed, I be killed on the battle-field by

the armed hosts of Dhritarashtra I'

&c.

47. So saying,did Arjuna,agitated with grief,let go his

arrowed-bow, and sat down in his car between

the two armies."

1. Departed ancestors, to whom

periodical offerings of food &c., are

made by the surviving relatives,

2. See note I p. 19.

3. Places where sins have to be

atoned for by = suffering. The

Infernum, or the Hades.

(Saftjaya tells Dhfitarashtra).

'Partha,*—the mostnoble-minded,® the mostcompassion

ate,the eternal-kinsman,and the most virtuous,—albeitoften

subjected by thee, along with his brothers,to horrid actsof

treachery, with intent to kill—such asfor instance,the burn

ing them up in a lac-made house® &c.,—albeitthy knowing

that,by him(Partha),the destruction ofallthy people is cer

tain,—by the fact that he hasthe help of Parama-purusha*

Himself present with him—(yet, Partha)looked on them

all with feelingsoffriendship for kinsmen,and overcome by

pity,and by fear lest right(orrighteousness) may suffer, he

shrank within himselfand said:—'In no case whatsoever

shall I fight.' Sosaying,he became mostdejected(in mind),

affected with grief at the thought ofseparation from kin,

and letting go hisarrowed-bow,sat himselfdown in his car.

OM TA T SA T.

Thus closes the First Lecture,

with Ramanujds Commentaries,

called,the Book of Arjuncis Mood of Melancholy,

in the colloquy between Sri Krishna and Aty'una,

in the Science of Yo^^a,

in the Divine Knowledgeofthe Upanishads,

or the Chants ofBhagavdn^

The Bhagavad-Gitd.

1. Name of Arjuna, (See note !.

page 15.)

2 Or ‘deep-minded (makd-

mandh).’? So-called because he knew

_ the God-ship of Krishna (Vide Bhaga-

vad-vishaya vol. II, pp. 954-55).

3- Such a mansion was built in

Varanavata for the reception of the

Pandava princes, by Purochana, at the

instigation of Duryodhana, with the

object of burning them alive, when

asleep, after a festival, Warned, how-

ever, by Vidura, they knew the insi-

dious character of the plot, and made

their escape by an underground pass-

age. Purochana was burnt instead.

(See Makdbhirata 1. 5864).

4. Parama-Purusha = Synonym

Purushotiama (See note 4, p.8.):—

Purusha means etymologically He

who grants abundance: “sury=

bahu, sanoli=daddati.” Thus Para-

ma-Purusha means the Supreme all-

Giver,

THE GENEALOGICAL TREE

DESCENT OF THE LUNAR DYNASTY.

Av One of the Rishis (ancient Sages). }

Sone (or Chandra,) the Moon.

Budhe-t Ia or Ida, d. of Ikshvaku.?

Purtravas (or Aila)+the Nymph Urvast. 5

Ayus

Devayan! + Yayati+Sarmishtha

: — L_——_——

Yadu (the eldest Son)* Puru, King of Pratishthana (the

| | youngest son)

Vrish7i Pushyanta + Sakunta}a®

Devavatha Bhasatae

Andhake Hastin (built Hastinapura)

Vasu or Siira Kuru

| |

Vasudeva, b, of Kunti (Pritha) Santanu + Satyavati

Balarama Krishna |

(Contemporaries with the Sons of Pajdu) |

| |. | |

Chitrangada Vichitravirya Vyasa, 7 Kripa,

an adopted

son,

Amba. + Vyasa + Ambalika.

————

Dhritarashtra + Gandharj | . .

Kunti + Pandu + Madri

——— 4 ‘ '

Duryodhana,

and ninety nine sons.

| | {

Karja® Yudhishthira Anjuna Bhima Nekula Sahuldeva

Abhimanya

Parikshit

Janamejaya.

euctiiauen( )amcenin

The line down to l^ntanu has many omissions. The

fullline is given in Professor Dowson's"Classical Diction

ary ofHindu Mythology," S. V.Chandra-vamsa. Bhishma

was a Son of^antanu by a former wife,the goddessGanga,

whence he is sometimes called Gdngeya. Another name,

.^antanava,is from his father,^antanu.

(i.) They are usually numbered as seven, and are

represented by the 7 stars ofthe Great Bear(Ursa Major).

The hymns ofthe Vedas were revealed to them.

(2.) Son ofthe Manu Vaivasvat, who was the Son of

Vaivasvat,the Sun. Founder ofthe Solar dynasty.

(3.) A celestial nymph mentioned in the Rig-veda.

The loves of Pururavas and UrvasI are the subject of

VikramorvasI,a drama by Kalidasa.

(4.) From Yadu, Kfishna is called Yadava,as being

a descendent.

(5.) The heroine of Kajidasa's drama of that name.

(6.) From him India is sometimes called Bharata-

varsha,the kingdom of Bharata.

(7.) Vyasa was the Son ofSatyavatI,but not^antanu.

His father was the Sage Parasara: he was therefore the

half brother of Vichitravlrya.

(8.) Karna was the Son of Kunti,also called Pritha,

by Surya,the Sun,before her marriage with Pandu.

(9.) Arjuna visited Krishna at Dvaraka,and there he

married Subhadra the Sister of Krishna. Abhimanyu was

her Son from this marriage. He was killed in the great

contest ofthe rival princes,butthe kingdom ofHastinapura

descended to his son Paflkshit. The City of Hastinapura

was about fifty seven miles N. E.of Delhi, on the banks of

an old bed ofthe Ganges. It is now in ruins.

SRI

bhagavad-gita

THE DIVINE LAY.

WITH

SRI RAMANUJA'S VISISHTADVAITA

COMMENTARY.

LECTURE II.

NAMED,

SANKHYA-YOGA,

INQUIRY INTO THE NATURE OF SOUL.

Sri Ydmundchdr)'a.

'Wisdom:—(/)Souls'ternalty,(2)work ofunselfishness,

'And(j)mtnd-calm,Book Twotaught,to curehisfoolishness!

Yogi S.Pdrthasdrathi Aiyangdr.

*1BHAGAYAD-GfTA

WITH

SRi RAMANUJA'S VISISHTADVAITA COMMENTARY.

SECOND LECTURE.

THE SANKHYA-YOGA.

Safljaya Continued.•—

% &c.

1. "Madhusudana/ seeing Arjuna so deeply moved

by compassion, and eyes suffused with tears

and so sad,addressed him thus:—

&c.

2. 'Arjuna! What causes thee this ill-timed melan

choly, hateful to philosophers, a block tp

Svarga,"® and affecting(thy)reputation?

"W: TPf &c.

3. Get thou not unnerved, Partha®!; it doth not

become thee. Weakness of heart is undig

nified. Hence, Parantapa!*, shake it off and

rouse thyself up.

1. See note 4-p. 18.

2. Higher-world or celestial condi-

tions of eternal unalloyed bliss = /ok-

sha.

3. #.?., Arjuna (See note I, p-15).

4. Epithetic for Arjuna, signify

ing ‘ the foe-harasser.’

^rl Bhagavan^ deprecates the ill-timed despondency

of Arjuna, and counsels him to shake it off, and stand

up for battle inasmuch as his is a sadness which is felt out

of place; (a sadness) uncountenanced by wise men;

(a sadness) antagonistic to higher-world® interests; (a

sadness)inglorious and ignoble; and (a sadness) which

can only spring from a faint heart.

Arjuna not appreciating the wise counsellings of

Bhagavan,—because he wasstillagitated with sentiments of

friendship and pity, and with dread of what may be right

and what may be wrong—,again delivered himselfthus:—

4. Madhusudana!® How can I, with darts, fight

against Bhishma® and Drona?* O Striker of

foes! are they not(on the other hand)fit to

worship?

1. Bhagavan=Epithetic for God

(See note 8 p. 10); also read Vish: Pur

43a VI-73 to 79. ‘ Bha’ implies the

Cherisher and Supporter of the Uni-

verse, ‘Ga’ implies, the Leader, Im-

peller or Creator. ‘ Bhaga’ indicates

the six properties, dominion, might,

glory, splendour, wisdom and dispas-

sion. ‘Va’ implies that the Spirit

dwells in all, and all dwells in It.

2. See note 4, p.18.

3% 4. Both are preceptors of

Pandavas and Kauravas. Bhishma ts

the son of Sdntanu (See Geneal :

Tree at end of Lec: I) and is a Ksha-

triya. He is called Bhishma or ‘‘ the

Dreadful ” because of his vow in abdi-

cating the kingdom of his father in

favor of a step-mother’s sons. He

is one of the leading characters of the

Mahabharata, a model of faithfulness

and loyalty. In the preat war he

became the gencralissimo of the

Kaurava army. He was mortally

wounded by Arjuna on the toth day.

Drona is a Brahma‘a by birth,

the son of Rishi Bharadvaja. After

his leaving the court of Pafichala in

disgust, he was entrusted by Bhishma

with the education of the five Padus

and the hundred young Kuru princes.

He assumed command ‘of the Kuru

army alter Bhishma’s disablement.

4. That is, Bhishma and Drona.

5, Than killing these noble-souled teachers, it is in

this world by far nobler to subsist by mendic

ancy; than,that by killing them I should

have to taste blood-tainted happiness of riches

and lusts.

6. Those same hosts of Dhfitarashtra, by killing

whom we desire not to live,are confronting us.

We do not know whether we may conquer

them,or they us. Which then is better for us?

(begged food or blood-bought food ?)

7. My disposition troubled as to whether it is not

.selfishness(to kill and live), whether it is not

sin(to kill), and lacking the knowledge as to

what Dharma consists in, I ask Thee. Tell me

decisively as to what is best. (For), am I not

Thy disciple? Command Thou roe, Thy ser

vant ijirapanna).^

^ &c.

8. Though I obtain unrivalled sway over this

prosperousearth,though I obtain even sove

reignty over the Suras,® 1 do yet indeed fail

to see that which could assuage my sense-

withering* affliction.'

Safljaya continued:—

1. Prapanna is a term which

will be found fully explained in the

sequel, (Lects: viii, ix and xii).

2. Meaning atfiliction or grief

which deprives one of his faculties.

3. Or Devas, the celestials,

4. See note 2, p: 13 (a name of

God).

5- Epithetic for Arjuna meaning

‘* the Sleepless,”

9. So speaking to Hpshikesa,* Gudakesa' the

Harasseroffoes,saying to Govinda*:

I will

not fight', kept silent. Strange indeed!

(Arjuna said):—'How can I slay venerable teachers,

such as Bhishma and Drona? The pleasures to which

they are wedded,how am I better to enjoy, by taking their

places? Pleasures, aye! dripping with their blood! Let

it be that we prepared for war and withdrew, and that the

hosts of Dhfitarashtra put a violent end to us;for itseems

to me more honorable to be killed by those not knowing

right and wrong, than an unjust victory obtained by our

destroyingthem.Sosaying,and reverentlyand mosthumbly

approaching the feet of Bhagavan, Arjuna appealed tohim

thus:—'What isdecidedly the best for me,—Thy disciple

and Thy-refuge-seeker—deign to tell me.* Finding Arjuna

thushelpless by misplaced sentimentsoffriendshipandsym

pathy; finding him mistaking a lawful ksJiatriya war to be

unrighteous; and seeing him also suppliant, desiring to

know what is Right(dharma); Bhagavan Faramapurusha

thought that the infatuation under which Arjuna was

labouring would not leave him unless the knowledge was

imparted to him that the pro.secution ofa(lawful) warfare

preceded by a knowledge ofdtmd (soul)—but carried on

without any interest in the result—.would itselfconstitute

the means to self-realization {dtvta-prdpti). And in this

manner was this Science ofthe Soul {vis., BHAGAVAD-

GTTA)introduced by the All-perfect and Supreme Spirit.

It is this that the verse:

"Git was introduced to Partha, who refuge sought,

Fearing rights'wrong,by misplaced love and pity caught,"*

declared.

I. Govinda i vide note 3, p. 18.

2. 5th verse, Vamuntlcharya's GiliXriha-Sangraha,

Safljaya continued:—

&c.

10. "BharataM with a smiledid Hfishikesa'regard

him (Arjuna), who thus stood sad between

the two armies; and He spoke to him these

words:—

Beholding Arjuna overwhelmed with grief at not

knowing the distinction between the true nature of body

(matter) and soul and yetdiscoursing in a fashion

that one,with a knowledge ofsoul existing as apart from

body,would adopt,—a position of conflicting views for

Arjuna—; beholding him, suddenly languishing into

inactivity when both the armies were ready toengage in war,

Paramapurusha lectured to him smilingly, commencing

frorn verse:

• Never at all was,that I was not &c;®

and ending with,

1. Dhrita:ashtra.

2, See note 2, p.13.

3- The 12th verse, Lec: ii.

4. The 66th verse, Lec: xvili

(the last Book of Bh: Gita).

5. Yoga here means method, path

or means, ‘ Aarma-Yoga’ is thus

‘the Method of Works’ or doing

deeds of virtue as inculcated in Scrip-

tural and other ethical] codes.

6. ‘ /JA&dna- Yoga’ is ‘the Method

of Knowledge,’

7. ‘ Bhakti-Yoga’ is ‘the Method

of Loving Devotion.’ By these Me-

thods one is to snow (1) his Soul, (2)

Jnow his God, and (3) find them.

I use the word ‘ find’ so that it might

suit the wohksha-idea of any of the

three Schools, Dvaita, Advaita or Vis-

ishtadvaita.

Throughcut my translation, I retain

the original expressions Harma- Yoga,

J Nina- Yoga, and Bhakti- Yoga, as for

as possible, the convenience of

which will be evident.

I shall deliver thee from all sins &c.'*;

embodying thethree-fold doctrines ofKarma- Yoga'^,Jfldna-

Yoga,^ and Bhakti-Yoga'',which arethe Meansfor acquiring

the true knowledge of Atma(soul)Paramatma^ (Supreme

Soul=God),and for attaining them.

Smilingly means,(that Krishna discoursed on these

most abstruse subjects of philosophy and religion)as if it

were but a plea.sant recreation.

Sri Bhagavan (Krishna), to Arjuha;—

II. 'Thou dost mourn for those thou shouldst not

mourn for. Yetdost thou speak words ofwisdom.

Thewisegrieve not either as respects bodies{gatd-

sftn)* or as respects souls {agdtdsilH^— atmS).

1. Supreme Spirit, the Unexcelled

or the Peerless Spirit.

2. Gatdesu; asu=life, gata=en-

tered ; hence that which life enters in-

to is gatdsu, or matter (body) which

life-energy vivifies. All matter can

only form, cohere, separate, organize,

transform &c., only by means of the

life-force.

3- Atma, islit: se/f, it means soul,

spirit,ymind,God &c., accordingto con-

text. I would prefer to keep ihe origi-

nal term where it is likely to mean

either individual soul or God, or that

which is ‘spirit,’ as differentiated from

‘matter.’ Where it means“ individual

spirit,’ I translate 4tmi as ‘soul’ ins-:

tead of ‘self.’

Thou dost lament for those regarding whom thou hast

no reason to lament. Judging by thy own utterances in

such verses as "Verily the manes ofthese men

fall, deprived of (offerings oQfood, water,rites &c" (i-42).,

thou sayest wise words,implying that thou art enlightened

enough on the subject of the distinction between the

nature of body and the nature of soul. To those then

who are knowers of this distinction between body-nature

and soul-nature, there can never be the slightest

reason for expressions of grief. Body as body being,

a lifeless thing, and soul as soul being life itself, neither

can be the cause for any regret, to those who under

stand their true natures. Grief to thee is a contradic

tion;foron the one hand, thou givest vent to it where

thou hast to destroy these (men before thee); but that

grief hath no place when thou dost descant on ques

tions of dharma and adharma(or moral and non-moral

questions), inasmuch as such questions can only arise

on atleasta hypothetic knowledge ofa distinction between

soul and body. It is thus evident, thou dost not

khow the nature of body, nor the nature ofthe eternal

soul, nor dost thou seem to know those righteous laws

{dharma) which regulate why wars are undertaken. For

when righteousness is the basis ofall principles of warfare,

engagement therein is itself a means for soul-realization.

The secret consists in not embarking on war (or any

other undertaking)witha motiveforreward. A war conduc

ted thus with no (selfish) interest in the result(but solely

conducted as a matter of duty, a duty demanded for

the righting of wrongs),is surely a passport to realize the

true nature ofsoul. ,

The soul is not that which springsanew intoexistence,

as a product ofmaterial combination(or organization), nor

is it one that passes into extinction(or annihilation)when

but a material process dissolves,called death. For soul has

neither births nor deaths. Henceas respectsthe soul,thou

hast no cause to lament; nor hast thou cause tolamentfor

body, for by nature it is insentient and is in constant flux.

The inherent characteristics of bodies are such that at one

time they come into being and at another time go out of

being (/. e.y according to the ideas oursenses give us regar

ding matter).

To begin with, listen to the nature ofsouls.

The particles ‘es’ and ‘eva’

(meaning ‘never at all?) emphasize.

God’s eternality. Though souls are

also eternal, this emphasis is wanting

in their case inasmuch as to show

that souls are sudjectto transmigration,

whereas God is #of. Cf: this verse

with St John’s Revelation I-8 ‘‘ I am

Alpha aud Omega, the beginning and

the ending,” saith the Lord, ‘‘which is

and which was, and which is to come,

the Almighty.”

1. de, as demas, or spirits, we are

ali eternal a parte ante.

z. Eternal a parte post.

3. This is the 97th name of God,

meaning etymologically the Instant-

aneous Saviour of the faithful.

4. The rith name of God; one

etymology is the Un-excelled or Peer-

less Spirit. |

5- The §63rd name of God, mean-

ing the All-good, All-worshipful ; see

also note I, p.28,

12. Never at all^ was,that 1 was not,or thou or these

rulers of men(were not^). Never (will we all)

again not going to be" hereafter.

As for Me,the Universal Lord (Sarvesvara') there is

never'

nay'to My having been in all the eternity anterior

to the present. 1 always tvas. So is thys.:lf and all these

in thy front:-allsouls(in short)under Mycontrol{isitavyaJi)

and informers of bodies {kshetrajHas). Nor are all of us,—

Myself,thyselfand all,—not going to be in the future. We

shall all be for ever in the futureeternity. As indubitably

Bver-existent am I,—the Universal Lord (Sarvesvara),"-the

Supreme Spirit (Paramatma)*,so also should you all, the

matter-informing souls, be understood as ever-existent.

It is thus evident that (i) the fact of the soul being

distinct from Bhagavan' Sarvesvara (God), and (2) the

fact of the multiety of souls, have been declared (in this

verse) by Bhagavan" Himself. Foi^ this is an occasion

when(likethe teachertohis pupil),eternal truthsareimpart

ed to one with the object ofremoving the cover of all his

ignorance. And on such an occasion, the distinctions such

as/,thou, we ail, &c.,are made(thus showing thatsoulsare

many and they are different from God,and it is this that

Kfishna is now teaching Arjuna).

(A briefstatement ofobjections to the interpretations

above made,and refutations thereof now follow):—

ist. Aupadhika-bheda-vada^or the Controversy which

holds the doctrine that all duality is caused by upudhi >

(limitations or conditions):—

In the matter ofthe Controversy that duality(or that

souls are different from God) is caused by upadhi^ we

ask why,at a time when instruction of veritable monistic

knowledge has to be imparted, the up&dhiattitude,(that

of Krishna being different from Arjuna and so on)is still

maintained (by Krishna)—an attitude clearly warranting

the dualistic doctrine? Why any upadhi should, at such

time, be allowed at all to interfere with the monistic truth?

1. Abrief explanation of these tech-

nical terms and of the nature of the

controversies of the Indian philosoph-

ers is very necessary to enable the

reader to intelligently follow Ra@ma-

nuja’s arguments :—~

Upa the is that which limits, binds,

conditions, circumscribes, environs,

veils, obscures, contracts, dulls, fetters

&c., or that which, in short, checks,

bridles, restricts or obstructs freedom,

and is that by which Unity is supposed

to appear as Duality or Multiplicity.

Aupidhika-bheda-tdda, is the

argument of the Monistic (aduazta)

Philosophers asserting that all the dua-

lity (or plurality or diversity) manifest-

ed in the Universe is due to Up&dhi

orsomeinexplicable limiting condition.

This argument belongs to the Schools

of Yadava and Bhiaskara. Read

Commty : to xiii-2.

Ramanuja may now be followed.

2. Sruti is the Vedas, the Aryan

Scriptures or Revelations. I shall

use the Samsknit term itself throughout

my translation, as it is convenient.

3. Ka: Up: ii-§, 13, and Sve:

Up: vi-13.

4- This argument belongs to the

Sankara School. It maintains that

the dual appearance of the universe is

unreal, The unreality is caused by

ignorance,

The teaching then, of Bhagavan,indicating the dualistic

position(that souls are many,and they are distinct again

from God)is thus a veritable axiom. That such is the case,

receives support from such ^mti* texts as: 'That Eternal

among the eternals, that Intelligent among the intelligents

that One among the many,is He who grants desires&c.'»

2nd. AjMna-krita-bheda-drishti'Vada,or the Contro

versy that the perception ofduality is caused by ajAdna

(ignorance or nescience or a-knowledge):—*

Ifthis be the case, then we contend that for Parama-

purusha (Supreme Spirit=God),—Who has definite know

ledge of all things, and Who must be credited with the

absence of all ignorance inasmuch as He ought to possess

the true experiential knowledge,which (according to you)

isthatrt/w^(soul)is(one,because),attributeless{nirviseskay^

immutable {kutasthd)», eternal (nityaJ'&c.,(for Parama-

purusha,who possessesthis monistic knowledge)to deceive

Himself by believing in the dualistic position caused by

ignorance, and then to practically teach it to others, is

most untenable.

Ifit be again contended that the persistence of dual

notion in Paramapurusha—in Whom the true monistic

knowledgeis inherent—is no objection, as in the case ofa

burnt cloth*, we reply that this cannot be a tenable

ground.Foranexample,wesay thatin amirage,which is not

water, the notion that it is water may continue, but no one

would(with that dua/notion)attempt to pursue the mirage

in order to fetch water therefrom! Hence even though

duality may persist(according to you)even after it has been

proved false by monistic knowledge, yet no one with the

conviction of the certainty that dualism is unreal, would

yet deliberately proceed to (the same.) (Because,

teaching from the monistic stand-point is impossible,as

demandsthe recognition,attheoutset,ofa real duality

between person and person, between thing and thing).

1. Mirvisesha :=void of attributes

or qualities.

2. Kilastha :=the immovable or

the steady, the stable.

3. Milya:=the eternal, or that

which is not affected by time. These

three terms put together mean the

noumenal, which is beyond sface,

causality and time.

4. The idea is that when a piece

of cloth is burnt, and is left undisturb-

ed, it still retains the semblance of the

cloth, the texture, form &c., so that

though it is burnt up, the appearance

that it is cloth still persists. And so it

is argued that ‘though monistic know-

ledge is in God,dual knowledge still

persists-in Him.* Thus the Monistic

Philosopher contends,

1. Jsvara is the term which,

in preference, Ramanuja uses to denote

God, in all his philosophical discus-

sions; CAzt being used for individual

soul, meaning ‘sentient or intelligent

or conscious’, and 4-cAezt for matter

or that which is #of sentient, of in-

telligent, zof conscious.’ d-chit, chit

and Jsvara thus constitute the ?atza-

traya, or the Three Verities, or the

Three necessary Postulates of Exist-

ence. It is well to remember this

terminology. Also /svara or the a//-

perfaet Lord is Parabrahm Itself in

the Visishtadvaita literature, not the

Lower Brahm of the Advaita as distin-

guished from theHigher Brahon. The

Vedanta-Siitras make no such distinc-

tions (vide: G. Thebaut’s Vedanta-

siitras.)

2. Sastra means laws, learning,

and therefore spiritual laws or science

embodied in the Vedas or Srutis &c.

3. See note 2. p. 35 Sruti is what

is keard, or that body of spiritual

knowledge—the Vedas—which is han-

ded down by oral instruction from tea-

cher to pupil, _- SMA NTL

4. Smtitd is that which is renem-

dered, suchas the Institutes of Manuand

others, who remembered the explana-

tions of the Vedas and embodied them

into their Institutes.

5- Mund: Up: I-1-9. Means

‘ Generic ’ and ‘Specific’ knowledge.

6. Svet: Up: VI-8,

7. Bh: GI: VII-26.

Nor can you maintain that Isvara^ was once ignorant,

and that He cameto possess true knowledge(/. monistic

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