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rantofthe nature ofdtmd, and that work like waretc.,leads

to rt/»/«-attainment;—to him who laboured under the mis

conception that bodyisdtmd;who,underthis misconception

retired from battle,-(to Arjuna),-was declared the Sartkhya-

knowledge^ concerning the eternal dtmd,and the Yoga(or

union)-producingsthita-prajftata* or setted knowledge,thus

teaching a karma-yoga, or the philosophy of performing

work, disinterestedly, based on the(Safikhya)-knowledge.

1. Note 1. p. 61.

2. This wisdom or sthita-prajAaia,

is the superior illumination, or super-

sensuous consciousness, or intuition

produced by Yoga-practice ; vede my

Three Lectures on ‘Inspiration &?.”

See note 6. p. 73. (sthita-prajitaid).

See verse [I-39.

3. See note I. p. 73, and note

2. p. 83. (spre).

4. Verse 6, Yamunacharya’s

Gitdrtha-Sangraha.

This doctrine is what is summarized in the verse:—

'Atmd is eternal, and work is to be void ofinterest;

'the one is Sahkhya-wisdom;the other. Yoga-wisdom;also

the aim ofthe sthita-dhi,^ or him ofillumined understand

ing;

these are declared in the Second Lecture for curing

his'(Arjuna's)folly.'*

OM TAT SAT

Thus closes Lecture the Second,named Sdhkhya-Yoga,

with Sri Rdmdnuja'scommentary thereon,

in the discourse between Sri Krishna and Arjuna,

In the Science of Yoga,

in the Divine knowledge of the Upanishads,

ov \hG Cha.nis oiBhagavdn,

the Bhagavad Gitd.

SRI

bhagavad-gita

THE DIVINE LAY.

WITH

SRl RAMANUJA'S YISISHTADYAITA

COMMENTARY,

LECTURE III.

NAMED,

KARMA-YOGA,

THE PATH OF WORKS.

Sri Yamunachdrya.

{i)'Unselfish,—(a) To save the Worlds(3)T quaPties ascribing, works,'

'Or(4)To Sovereign Lord-God, Lecture Three says:

do works.'

Sri VogiS, Pirthasirathy AiyangSr,

AUIVI

"^HAGAVAD-GrlTA

WITH

SRi RAMANUJA'S VISISHTADVAITA COMMENTARY.

THIRD LECTURE,

THE KARMA-YOGA,

THE PA TH OF WORKS.

PROEM.

IHE purpose of this work, Gita,is to make an ex

position of that one-pointed and perfect Loving

Faith or Devotion {Bhaktt) to that Parabrahma^

and Purushottama^,—Who is proclaimed in the Vedantas®

as.the Goal to be reached bythe Moksha-aspirers,—Who is

proclaimed by the Vodantas as the Destitute of all the

defilingtaintssuch as a-vidya(nescience),and thePosessed of

boundless and matchless myriad Attributes ofGlory. This

Bhahti,—the Means leading to Divinity—is variously

known as Vedana, Upasana, Dhyana etc. In order to

achieve this Bkakii, the realizing of the nature ofone's

own atma, is a necessary preliminary step. Atma-vision

or realization is,realizing atma's nature,as declared in the

(Veda-)Sentences ofPrajapati thus:—

That atma,who is devoid ofsin etc.

I, See note 3, p. 8.

3. See note 4,p. 8.

'3 Lit I The Ends of the Vedas teaching spiritual knowledge.

4. 'Yafttma apahata-pSpma'etc.,

Cfih t Up". VIlI'7-i.

That this atma-vision isto be achieved byjUdna-yoga},

(2)thatjfidna-yoga^ is generated by performance of work

without attachment{karma-yoga)and (3)that this method

ofwork isbased on the knowledge thatatma is eternal(etc.,)

are subjects dealt with already (in the Second Lecture.)

In the treatment of Para-vidya (or the Divine art of

reaching the Divine),the method of meditation (updsana or

Bhakti)Divine,known asthedahara-vidyd^(or the method

of bhakti or meditation by which to realize God in the

etheric region of the heart),—comprised in the utterances

of Prajapati,—the realization of atma-nature by the God-

seeker,asthe first ancillary step to realization ofthe Divinity

itself,—is with reference to this atma-realization, in such

passages as:—

"Who, understanding that atma, contemplates it

etc.,"®

And then, the incorporeal or immaterial nature of

pratyag-dtmd(soul),and its nature transcending the states

of waking,dreaming and sleep,is declared ; and lastly the

subject ofthe dahara-vidya is closed by declaring the fruit

ofits practice thus:—

"Thus doth this peaceful atma{samprasddo),emerging

out of this body,and attaining the Ineffable Light {Param

jyotili),shine in its natural(or native)effulgence."*

t. This term represents the sthrta-

prajfata, or intuitive wisdom or

knowledge or spiritual consciousness

referred to in verses, 54 to 68, Second

Lecture. Also see Note 2. p: 83,

2. There are chiefly 32 Vidyds or

Modes of Meditation, a list of which

is attached at end of Lecture Three.

3. ‘Yas tvam a4tmanam anuvidya

vijanati? Chk: Up? s VIII-7-1. The

translation is as per Ranga Rama-

nuja’s commentary.

4. ‘Evam evaisha samprasadoz

smachbharirat samutthaya param jyotir

upasampadya svena rupen — abhinish-

padyate’. Chk: Up®. VIII-12-2.

Elsewhere also (/. e, in Upanishads other than the

Chhandogya, from which the above citations are made)

the subject is similarly dealt with, for example, in such

passages of Para-vidya as:—

By knowing the Deva (Paramatma)through the dis

criminative atma-knowledge, the bold man (sage)shakes

offjoy and grief.^'Knowing the Devci indicates the Goal,

and '

through discriminative atma-knowledgd indicates the

atma-knowledge as the constituent member of the Para-

vidya. (So the passage points out that Soul-knowledge is

a necessary preliminary, step to God-knowledge). After

postulating, thus, the necessity of atma-knowledge, the

nature ofatma is next inquired into by such clauses as:—

The intelligent atma is neither born nor dieth'®

Then beginning from:

The minutose than the minute'*, and affirming:—

By knowing the Magnificent, All-pervading Atma

(God)the bold man(sage) doth no more grieve'*:—thus

showing the nature of Param-atma(God)and the result of

Pratyag-atma(soul) attaining Param-atma,the passage:

"This (Param)-atma or the Soul of all (/>., All-

pervading Being)is not attainable (merely) by means of

much hearing(about Him, by meansofmuch Scriptural

erudition) nor(merely) by meansofwell (/. e.,thoughtfully)

discoursing(on Him),nor(merely) by means ofthefixing

(of Him)in the intellect; He is attainable by him alone

whom Heelects(or makes choice of)^. To him (whom by

an actofsovereign Grace,Hethuselects),the Soul(ofall),—•

discovers His essence {t,e., reveals Himself)"® and so on,

i^/te Kathopanishat)discusses the nature ofParam-atma,the

means or meditation [updsana) by which to attain Him,

and shows that the meditation is of the form of Loving

Devotion {bhakti-rupatd). And finally,the fruit of devotion

is stated thus;—That man who hath discriminative know

ledge® as his charioteer,and who hath the reins ofhis mind

(in his hand), reaches the end of the journey, viz\ the

supreme state of Vishnu(the All-pervader)'.*

1. ‘Adhyatma - yog - 4dhigamena

‘Devam matva dhiro harsha-Sokau

jahati Kat: Up’. Il-z2.

‘ Adhyatma-yogadhigamena’; adhz-

gama is knowledge, or consciousness.

Yoga is concentration. Adhydtned-

yogadhigama is knowledge of @emd

obtained by concentration, a know-

ledge discriminating between cht,

achi?t and Jsvara. (vide note 1. pg

37:)

2. ‘Najayate mriyate va vipas

chit.? Kat: Up’: I-28.

3. ‘Agor-anlyan’ ath: Up's

II-20.

4. ‘Mahantam vibhum 4tmdnam

matva dhiro na sochati.’ Xa?: Up’,

II-22.

(Thisbeing the purpose of the Glta), the next Four

Lectures(Third, Fourth, Fifth, and Sixth), deal with the

subject of the postulant (or aspirant) Pratyag-atma's cog

nition or realization, and the Means or Method {viz.^

Meditation)by which to realize it.

1. Cf. the expression :—‘* Many

be called, but few chosen” Matt:

go-16, and ‘For many are called but

few are chosen”? Matt : 22-14.

2. The translation is by Yogi S.

Parthasarathi Aiyang&r. Original is

:*N&yam .4td@ pravachanena labhyo,

na medhaya na hbahuna stutena

yam evaisha vrijute tena labhyas

_tasyaisha Add vivripute tantim svam,

Kat &: Up’ I-23.

This passage occurs also in .Wund:

UP, iii-2-3.

3. Discriminatory knowledge of

the hatures of chzt, achtt and Jsvara.

(vide note x. h: 37)

4+‘ Vijfidna-sdrathir yas tu manah

pragrahavan narah, sozdhvanah-pir-

am apnoti tad Vishnch paramam

padam.’ Aat: Up’. III-g.

5- See note 1; p. 19.

Quoth Arjuna:—

&c.

1. 'Ifthy creed, Janardana! » be,that Knowledge is

superior to Work,why then dost thou, Kesava!

impel me to terrible deeds(like war)?'

&c.

2. It seems as ifthou confu.sest my understanding by

thy ambiguous speech? Tell me one (thing)

decidedly, by which I may derive supreme

blessedness.

If thy opinion be that knowledge (or cultivation of

spiritual wisdom by the intellect) is superior to work(or

physical performance of duties as means to Moksha),

why then dost Thou enjoin Me to engage in terrible deeds

(like war)?' The purportofthis is:—

'Intellectual DisciplineorPath,—or Path ofKnowledge

[jMna-nishthd]—isthemeansby which toaccomplishatma-

•vision. Work-discipline {Karma-nishthd)=ho6.i\y activif

ties) leads to the Knowledge-Path. The Knowledge?

Path,it was shown,is to be acquired by abstrapting all

the senses and the rhind from their objects:sound etc. If

then it holds that atma-vision is to be effected (immedi

ately) by the sense-and-mind discipline above alluded to,

then Ioughtto beinstructed how to practisethis Intellectual

Mode(or Knowledge-Path), by abstaining entirely from aU

active work. But instead,why dostThou command me tp

engkge in all kinds ofviolent and such-like acts requiring

the use of all the faculties of sense and mind ?'

'Hence,I fancy,as if Thou art imposing upon me with

Thy duplicate language!' The language is verily equivo

cal inasmuch as the intellectual Path to achieve atma-vision

consists in the annulment of all the sense-and-mind

fa.culties, whereas Thy speech ordains me to embark theni

on actual work. Hence tell me a single consistent)

unequivocal word,by which!may know for certainty the

exact course to pursue, and achieve(thereby)the highest

good.'

The Lord said:—

&c.

3. '

Two kinds of Paths,for this world, O Sinless I

were proclaimed by Me already, thejflana-yoga

for the Safikhyas, and the karyna-yoga for the

Yogis."

Thou hast notclearly understood what I alreadyspoke,

to the effect, that in this world,—abounding asitis in differ

ently charactered men—,there are two Paths, the one of

Knowledge{jilana\and the otherofwork{karma),suited to

thecapacitiesofthe personsconcerned. Notall men,whoare

born in the world,are born with moksha-ambition(or taste),

and ableenough(at once)to embark on the Path ofKnow

ledge; but they must perform Works without aiming for

reward, performing them, too, as so many acts of Divine

Worship. So done,thecontaminations(orevils)ofthe heart

get extirpated ; and then the senses will not be turbulent.

A man so disciplined is then ableto enter on the Course of

Knowledge.

Thatall acts constitute acts ofDivine Worship will be

found stated further on in verse:

Worshipping Him,by

one's acts,—from Whom all beings derive their impulses,

—by Whom all this is pervaded—,man attains perfection

(Bh:Gl:xviii-46).

It has already been even seen that such verses as

"Right,thou hast, but to work etc.," (ii-47), ordain the

performance of works with no anticipations of fruit; and

then when onerisesin wisdom beyond the turmoils ofsense-

objects, the Path of Knowledge is prescribed to him

by such verses as"When one gives up all desires etc.,"

(ii-55). Hence jAana-yoga (the psychic or Knowledge-

Path) was prescribed for the Sahkhyds, and karma-yoga

iovih^Yogis. ^

I. Cf. With 11-39, V-4-5,Bh: Yoga are explained.

Gij where the terms Sahkhya and

Sahkhyd means Knowledge or Wisdom, or

reflection, or will. Those who possess this are called

Sdhkhyas, that is those who are possessed of the wisdom

concerning (Hence the mind-trainingor will-training-

jHana-yoga—is for the Sdnkhyas).

Those whoare not fit for this course, are the' Yogis, or

those who are fit to follow Karma-yoga, or the Path of

Works.

Hence there was not the least equivocation of lan

guage when it was asserted that for one who is subject to

the distractions of phenomenal objects, Karma-yoga is

suited, and for one who is not so wdi]&c.\.,jfidna-yoga is

suited.

It is now shown that,even though a wish for moksha

arise in the man of the world, he is, yet, not competent

enough to immediataly enter on thejfidna-yoga-Y^i}^:—

T &c.

•4, None can attain the actionless (naishkarmya)

state by cessation from action ; not by cessa

tion merely doth he attain perfection.'

Neither by not performing the $astra-ordained works,

nor byabandoning them after once begun,does one attain

to the actionless state, i.e., the state ofjHdna {naish-

karmya=jildna), inasmuch as action {karma) alone, when

interpreted as the mode of worshipping the Supreme

Spirit {Parama-Purushd), and performed with no expecta

tion ofreward, brings perfection, and without this course

/^a»^-fitness is not attainable.

Thus atma-nishthd(or the bestowal ofexclusive atten

tion to the concerns of the psychologicaltraining)—

which is practicable only after the annulment ofall sense-

distractions—is impracticable by those who are deep in the

untold sins ofthe long past,and who have not worshipped

Govinda,' by acts, with no reward anticipated therefor.

i Further exposition ofthis question is made

&c.

5. '

None indeed can ever,even for an instant, remain

actionless. By the matter-born gu^as,^ one is

forced against his will, to work.'

No person whois a denizen ofthis world,remainseven

for a moment quiet, without busying himself with someone

act or another.

Ifhe should ever determine to himself saying:

I shall

do nothing,' he will yet find himselfcompelled into action

by the qualities of matter (with which he is bound),

satva,rajas and tamas^ whichever may get the ascendancy

in response to the influences of past deeds.

Hence by following the Karma-Yoga Course,the

cumulated sins of the pa.st must melt away, and then

mastery over the.qualities {Gunasy ofniaiter is gained.The

internal organ {mind)is then made pure, by which next

jndna-Yoga becomes possible.

Otherwise, the attempt to pursue Jftdna-Yoga alone

becomes a pretence,says the verse:—

?RTwr &c.

6. 'Pretender is that atma-ignorant rhan, who in

inhibiting the functions of the senses, yet, in

mind, broods over sense-objects.'

1. See note 3. p. 18.

2. See note I. p.67(the proper- worldly avocations,

ties of matter which rule the disposi-

tions of mankind in their several

Whoso,with theload ofsins, not yet disburdened,with

no control yet acquired over the inner and outer-sense-

activities, strives for atma-wisdom, but if he allow his

thoughts to dwell on sense-objects, implying his love for

them (not yet ceased),—and therefore his thoughts•are

absentfrom dtiriS,,—his conduct is false,for while he pre

tends to be doing one.thing, he is doing another.

A man ofthis description strivingfor rt^/««-knowledge,

surely misses his mark and perishes. (/. fails.)

&c.

7. 'Whoso Arjuna! curbing the senses by the mind,

disinterestedly practises Kartna-Yoga with the

organs ofaction, he is great.'

Inhibiting the sensed by mental effort, whoso cons

trains them to co-operate with him in his endeavours to

accomplish rt^;;««-vision,by performing the ^astra-enjoined

duties, to which,by circumstances ofhis birth, caste etc., he

isfitted,and which come to be naturally facilely performed

by his organs, which are as it were made for action,such a

person is even more distinguished than the jHdna-Yogi

inasmuch as the path of Karma-Yoga is free from dangers

which are incidental toJiidna-Yoga.

^^ &c.

8. 'Action is inherent. Do it(then). Action verily Is

superior to non-action {a-karma). Without

action, thou shalt not be able even to sustain

bodily existence.'

iVy'rt/rtW=extended,^ pervading, therefore inherent.

Anactis pervading or co-extensive^ because it is a product

ofthe union (of dimd) with matter. Union with matter

{frakrttl)is a persisting inheritance of the unknown past

To do therefore comes as art easy natural accomplishment,

and not subject to dangers (attending the Path ofKnow

ledge). Therefore do work. That is superior to non-

action,viz., the mental course.

1. Vedinticharya explains that

extension is co-extension; the co-

extension or co-existence of action

with substance, or matter with inher

ent motion or energy. Hence em:

bodied souls must act.

A-karma,non-action, meansjUdna,—knowledge,—and

is the same as naish-karmya,occuring in such verses as:—

"None can attain the actionless [ncush-karmya)state

(iii-4), and elsewhere.

Even to the follower ofthejfldna-?2Sk\, karfna-?a.ih is

superior,for the former is one to which he is not accus

tomed, and which does not flow to him as an inherentten

dency,and is therefore difficult to practice, and attended

with risk.

Further on it will be shown how even one possessed

of the real rt/wa-knowledge, may work and yet look upon

himself as no agent of {i.e., not responsible for)the act."®"

Thuseven <f/»wi-knowledgeisa partand parcel of

(or involv

ed in) Work. Hence Work issuperior. What is said about

the superiority of Work,above Knowledge,will be evident

to himwho is actually engaged in Jhana-Yoga.

Again supposing thou resignest all action,and embark-

est on the/^rtwa-course alone, then how dost thou expect

to support thy bodily existence, which is necessary and

helpful to thee in thy practice of jMna-yoga, when thou

hast taken that course up and retired from all activity?

The maintainingofthe body is asinequa nan as long as one

has to finish the particular method he has adopted, and

till he reaches the end he has in view. The way that one

has to maintain the body is,by labour,to acquire money in

rightful ways;then perform,by its means,the Mahdyajnas^

1. Cp. IlI-27, and XIII-20.

(Karyakdrana kartritve &c).

2. The five Great Sacraments or

Acts of Divine Worship ordained for

every holy man are :—

(1.) Adhydp~ana =The teaching of

the Sacred Scriptures &c., called

Brakma-yajia.

(2.) Zarpana = The oblation of

water, food &c., called Pitri-yajfa.

(3.) Mona=The offering of clari-

fied butter &c., into fire, called Deva-

yajra.

(4.) Bale=The distribution of food

to creatures in general, called Bhieta-

yajna.

(5.) <Athett-pijyane = entertainment

of holy guests, called Vri-yajfa

Vide A/anu, IN. 69 ?0 73.

partake ofthe residue of food offered at these holy cere

monials, and sustain existence by such food alone. For,

the .^ruti declares:—

From pure food, mind becomes pure; when mind is

pure,(the continued stream ofj memory(on attni) accrues

etc." Also in the Gita itselfit will be shown:

They,the sinful who cook food for themselveseat sin'

etc.,(iii-13.)

HencetothepostulantofjH&na-Yoga,—whenhedesists

from all work,—what is the manner by which he must

necessarily support his body? (consider).

Hence,because(l)that the jMna-czxididdXQ also has

to keep up the body,and has to continue performing the

daily and occasional duties^ such as the fnahd-yajflas^ etc.,

till the end of his course is accomplished; because (2) that

in the Karma-Yoga path, also, the contemplation of the

reality of rt/wa-nature is included,—that contemplation In

volving the conception that the worker is no agent&c—;

because also,(3) that the Kanna-Yoga is easiest done and

with no prospect ofdangers(such asdo attendjHdna-Yoga

practice). Karma- Yogais preferably recommended even to

the Jftdna-Yogi.

1, ‘Ahdra-suddhau satva-suddh-

ith, satva-suddhau dhriva-smritih,

smriti-lambhe sarva-granthinadm vi-

pra-mokshah’ ChA. Up’. VII-26-2.

2. The daily duties (ss?ya) are

Snina, Sandhyd, Vaisvadeva-brahma-,

yajiia, Deva-rshi-pitri-tarpana, and

°~94

Aupasana. The occasioned (saesseti4-

ka) are the Sraddhas, Tarpanas &c.

performed on the Eclipse-day, Sank-

ranti, Mahdlaya &c. Piirva-Mimamsa

says: ‘nitya naimittika karmfcharaye

phalam nasti: akarane pratyavayah’.

3. Vide: Note 2, p. 96.

The decision on the whole is;—'Do thou therefore

practice Kartna-Yoga.

But ifit be argued that work,such as the acquiring of

money etc., involves the vanities of* I-ness' and'

my-ness'

etc., demanding the vexatious exercise of all the sense-

faculties, and that this procedure must eventually cause

^ndage to the person, it is said:—

9. '

Outside F^yi^rt^-intended work,the world becomes

work-bound. With that object, Kaunteya!, do

work,void ofattachment'

Instead of work,such as that of acquiring money re

quired to enable one to perform the sastra-bid Yaj^as^,

works for selfish ends are inaugurated. It is the latter by

which the world(men)becomes bound. Hence engage in

works,such as getting money,for the sake of the Yajflas^.

Sanga or attachment c^mes,when work is undertaken

for self-service(dima-prayoj^a). Freefrom such motive,go

to work.

All labour, when solely spent in the service of the

Yajilas^y becomes consecrated, through the Yaj'das^, as

acts ofWorship done to please the Supreme Spirit(Parama-

purusha'). He(God) will then efface all the deeds(sin and

merit)ofthe immemorial past, binding the man, and point

out'the >vay how, with little trouble, one can achieve atma-

cognition.

. It is now shown that all persons of every ambition,

without exception, must support existence by yaj'da-conse-r'

crated food only;and that sin is incurred by those who do

not do so.

1. From yaja=deva-pujdyim=

the Sacrifices; or the formulated holy

ritesofDivine Worship, daily, occasional

&c. Throughout, it is the postulation

of the Law of Sacrifice. For praises

af Yajfia, see 49th and soth Anuvakas,

Tait: Up’: Narayanan.

2. See note I, p. 2,

3. Cp. ‘Tasmad Yajiiat sarva

hutah’ Zact: Up?. Purusha-Stkta,

9-10.

4. A term generally applied to

the four-faced Brahm, the lord com-

missioned to create his own single

system inthe vast kosmos, vez: the

Brahminda. It is also applied to

the Prajiapatis, the sons of Brahma.

But here it signifies God Himself,

the Universal Creator, the Maha Vish-

nu, whose 70th and 199th name it is.

Vishyu-puraina says: ‘ Kartu-kamah

prasdpatih,’

1. Tait: Up®. Narayanam.VI-11.

2. The import of this

Holy Name has already been noted,

vide note 5, p. 8. It is the 246th

most

name of Vishnu. Read (1) Tait: Up®°

Nardyanam VI. (2) Atharva-Sikha,

Ndardyanam; (3) Mahopanishat-r ;

(4) Subel-opanishat. 6, and many

another Upanishat.

3. The 227th name of God.

4. The §92nd name of God. He

from whom all yama, niyama &c., are

obtained. He from whom all dhah#i-

qualifications referred to in Bh: Gi.

XI-54, XVITI-§3, §4, are derived. —

5- See note 1, p: 28, note 8, ps Jo.

XIW:^&c.

10. '

Creating beings along with Yajflas,® Prajapati*

spoke(thus)in the past:—"With this, multiply;

verily it is all-desire-giver {kamadhuk)"

As declared in the Sruti:—

The Lord ofthe Universe'(Patim visvasya)' etc.,the

term Prajapati is an unrestricted designation of Narayana,*

the Lord ofall, the Greater ofthe Universe, the Soul ofthe

Universe (visvatma)/ and the Supreme Resource (Para-

yana)."

In tlie past,this Prajapati,—the Bhagavan,®—intently

reflected, at the time of creation, on the entities {chit),

entangled in matter {a-chit) from an immemorial past

They were destitute ofa name,ofa form and ofa distinc

tion (one from the other),and embosomed in Him. They

were fit for fulfilling great aims, but were lying latent like

inert or unintelligent substances.

Prajapati,out ofinfinite mercy,looked on them,and

wishing to work out their deliverance, created them (or

projected them into manifestation). With them he inaugu

rated the institution of Yajftas,so that they may worship

Him thereby. And he spake thus:—

By this (yajfia), multiply yourselves {attnasy (iii-io)

And

let it grant you or fulfil for you, your highest ambi

tion, viz, moksha,and all the rest oflower ambitions, help

ful to moksha.'

How(does this happen)? (It is explained):—

cl &c.

11. 'By this (yajna),serve the devas let the devas^

serve you. Reciprocating services (thus), you

will attain the highest good.'

By this (yajfla), worship the devas(minor divine func

tionaries) who constitute My body,and whose Atma,Iam.

For,it is declared further on ;—

{Aham hi etc.,) i.e., I indeed am the Enjoyer of all the

Yajfias,and the Lord etc.'(ix-24).

Let the devas^—ofwhom I am Atmd,—worshipped by

you,grant you your prayers for food,water etc.,(t.e.,general

prosperity and abundance).

Mutually exchanging services thus, you shall reap the

highest good, moksha.*

^ &c.

12. 'The devas, propitiated by sacrifice (yajfta) will

surely grant you all wished-for enjoyments.

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