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to be grouped into one class. The comparison between

him and them is as between the Mount of Meru,^ and a

handful of mustard seed. Between one seed and ano

ther, differences certainly do exist, but that difference is

impalpable when compared with that which subsists bet

ween theseed and the huge Mount Meru.^

1. This is the golden mountain,

according to the Puranas, in the

centre of Jambu-dvipa. Its height is

* eighty-four thousand yojanas (yojana

=Q miles); its depth below the sur-

face of the earth sixteen thousand ;

its diameter at the summit is thirty

two thousand and at its base sixteen-

thousand.

The inmost manas immersed in Me' means:that out

of his overflowing love for Me,all his manas('heart,life and

soul')is merged in Me. His nature is thus unique, sing

ling him out from all other kinds ofyogis.

Aptar-afma,=i'inmost manas'is so called from its being

the receptacle ofall internal and external experiences.

Sodrunk in(God-)Love is this yogi,that he is unable,

without Me,to support his very existence. In this way he

is merged in Me as one.

^raddhavan:is one full ofearnestness or faith. The

earnestness in worshipping Me,comes from the inordinate

desire which impels him to find Me,for, the intensity of

yearning Lovethat he has for Me is such that he is unable

to tolerate a moment's separation from Me,—

Me, to Whom, the emanations, -sustentations, and

immanations ofthe Kosmos,abounding in objectsofenjoy

ment,enjoyers,and enjoying instruments—viz; body and

senses—are but sport.

Me, the Treasury ofthe countless groups of glorious

attributes,—antidotal to evil,— such as wisdom or omnisci

ence power (bald),* dominion [aisvaryd),^ energy

(r'rrya),*capacity(sakti),^ lustre (tefos)* etc., etc..

Me,whose Divine Figure is a synthesis ofevery thing

beautiful, becoming Me, inconceivable, transcendent,

mirific, imperishable, invulnerable, super-excellent etc.,—

suchasradiance(aufjvalya),loveliness(soundaryd),fragrance

(sau-gandhyd),softness (sau-kumdryd),grace(Idvanyd),and

youth(^yauvand)',

1. /fana=of Himself, He, all

things, in every respect, and at every

moment, cognizes directly.’

2+ 3 Bal-atsvarye=‘All things

thus cognized, He ever supports

and controls.’

4e Virya = ‘Nevertheless, is never

exhausted,”

5- Sahti=‘Works miracles, or

transcends our very conception.’

6. YejaszOverpowers all, Him-

self being unaided or undaunted. by

anything P. 64. S. Parthasdrathi

Aityangir’s English Trans: of Tatva-

trpya.

Me,in essence and in attributes, beyond mind to con

ceive,and speech to extol;

Me, the unbounded majestic Ocean of compassion

(kdrunya),condescension {sausilya),love(vdtsalya), bounty

{auddrya)etc..

Me,the Saviour or the Impartial Asylum of all the

worlds ;

Me,the Reliever ofthe distresses of my supplicants;

Me,the sole ObjectofpassinateLovefor My postulants;

Me, Who become theophanous, or become ocularly

demonstrable to all men;

Me, incarnate in Vasudeva's house, without laying

aside my true(Divine) nature(on that account);

Me,illumining all the Universe by My infinitely sub

lime glory;

Me,the Promoter of the well-being of,or the Filler

with gladness,the whole Universe,by the resplendent glory

of My Divine Self;

Whoso meditates on Me in this-wise, I hold him to be

the nearest to Me,the most estimable to Me above all

others.

Because, I am Omnipresent and i]Omniscient in Eter

nity,I know all this:(that what I say is the Truth).

OM TAT SAT

Thus closes The Sixth Discourse,

Named,Abhydsa-Yoga, or the Practice of Meditation

With Sri Rdmdnujd's Commentary thereon,

Between Sri Krishna and Arjuna,

In the Science of Yoga,

In the Divine Knowledge ofthe Upanishads,

Or the Chants of Sri Bhagavdn.,

The Bhagavad-Gitd.

SRI

BHAGAVAD-GITA •

THE DIVINE LAY.

WITH

SRl RAMANUJA'S yisishtadyaita

COMMENTARY.

THE SECOND DIVISION

COMPRISING.

LECTURES VII to XII.

THEOCRASY

GOD-COMMUNION.

Sri Yamunacharya.

For Gain ofGod-vet'Ifs true Essetud Presence Blest.'

Lome,—fruitofdeedi attdthoughts'wit—isby Mid-six exprest.'

Sri Yogi PSrthasdrathy AiyangSr,

SRi

BHAGAVAD-GITA

THE DIVINE LAY,

WITH

SRl RAMANUJA'S visishtadvaita

COMMENTARY,

LECTURE VII.

NAMED,

PARAMAHAMSA-VIJNANA-YOGA,

THE SUPREME SAINTLY WISDOM.

^ri Ydmundch&rya.

Tie truths «fDivinity;how matter veils the same.*

The Ditfsionsofthe'Saints;offaiths

;is Severn'stheme,'

AUIVI

"^hagavad-Gita

WITH

srT ramanuja's visishtadvaita commentary.

THE SEVENTH LECTURE,

NAMED

PARAMAHAMSA-VIJNANA-YOGA,

SUPREME SAINTLY WISDOM.

PROEM.

JN the the first Six Lectures (constituting the First

Division ofthe Bhagavad-Glta,called Psychocrasy),the

subject-matter discussed was with reference to how

atma-cognition may be attained by the aspirant, by

adoptingthePath of Karma,founded on the recognition of

atma.

Atma-cognition (or atma realized)is ancillary to the

incessant devotion—upasana^—by which to effect com

munion* with SrI-united-Narayana®,(or Theocrasy), Whois

the ultimate Supreme Goal for any one to reach. Who is

I. '

Lit:

1. ‘ Lit: ‘dwelling near,’ means

constant reflecting or meditating on

the God-head, so as to bring about a

coalescence of one’s being with God’s

essence. Upasana is synonymous with

Bhakti, Dhyana and Vedana; see

Proem to Lect. iii.

2. The Consort of (Narayaga,) the

Emblem of Mercy &c., the Universal

Motherand Mediatrix (or the Motherhood

of God), See note 1, p: 6,

3. Seenote 5 p. 8.

the Supreme-Great (Parabrahma)/ the Indefective{nir-

avadya=^e.tie.c'C),the sole Uncaused Causeofthe Universe,

the Omniscient, the All-pervading Spirit, the Infallible-

willed, the Great Lord of universal empire.

Now,in the Mid-Section of Six Lectures(constituting

theSecond Division ofthe Bhagavad-glta,called Theocrasy-

Lect: VII to XII), the subject-matter discussed is the

natureofthe Supreme-Great(Param-brahma),^theSupreme-

Spirit(Parama-purusha),*and the modeoflovinglydevoutly

meditating on Him,called Upasana or Bhakti.

This mode of devout love called Bhakti, is sum

marized in the closing Lecture(of this Lay,Divine)in such

language as:—

{Yatahpravrittih&.c);'Man attains perfection by ren

dering worshipful service to Him from Whom all beings

receive their impulses, by Whom all this is pervaded.'

(XVIII-46);and closing up with:—

(Vitmchya etc.): * Resigned, become selfless and calm,

one makes for becoming Brahma-like'(XVIII-S 3.

{Brahma-bhiltah etc).'

The brahma-like,atma-purified

(saint), grieveth not, yearneth not. Equanimous to all

beings,he obtains supreme Bhakti,'(XVIII-S4).

This constant meditation{upasana)oftheform ofLove

{bhakti), constituting the mode by which to reach the

Supreme(God),is whatisdeclared in the Vedanta passages:

'Knowing(or meditating on=viditva) Him alonethus,

doth one cross over mortality.''

'Knower of h\m={vidvdn), thus becomes immortal

here';* analogous with passages:—

O(Maitreyl)!, Atma alone is to be seen intently

contemplated on etc.'^

The all-seeing Atma alone is to be worshipped.'-

Mind being pure, meditation is firm ; meditation

being fixed,all knots untie.'®

The knot of the heart is cut asunder,all doubts get

vanished,and all deeds(karmas)do perish,to him to whom

He is manifest''® etc., etc., in which the terms dhyana,

upasana,etc are synonymous,expressive of the continuity

of reflection or contemplation on the Divine (smfiti), so

intensified as to approach tothe characteristic ofperceptive

experience.

Again in the Upanishad-passage:

'Not by deliberation is this atma gained, nor by

concentration, nor by much hearing (learning), but is

gained by him whom He may elect,and to whom He may

reveal His essence.'®, conclusively affirms that what the

term Upasana connotes is that incessancy of Divine Medi

tation of an ecstatically blissful kind,—which makes the

Divine to descend to the devotee,—blissful or felicitous by

reason ofthe Object of meditation, viz., the Divinity itself,

being the Object of Love.

That this self-same Upasana is. Bhakti,is declared by

the definition:—

Constant memory,coupled with Love,is denominated

Bhakti.'^

1. Bri: Up?: Il-4-§: (Atma va

are! drashtavyo............ nididhyasi-

tavyah).

2. Bri: Up®: 1-4-15: (Atm&nam

eva lokam upAsita).

3. Chk: Ups VII-26-2: (Satva-

suddhau dhriva smritih &c).

4. Mund. Up? ; I-2-8; (Bhidyate

hridaya-granthih............ tasmin dri-

shte par-avare).

5S. Kath. Op°: I-23: (Na-zyam

atma pravachanena labhyo na me-

dhaya na bahund srutena, yam evaish&

vrinute &c).

6. Sneha-piirvam anudhyanam Bh-

aktir ity abhidhfyate,

That the terms UpSsana and Bhaktiare equivalentin

sense,is also evident from such passages as:—

The knower of Him thus, becomes immortal here;

no other Path to liberation (ayand)exists.'^

{Na^ham veddih etc):'

Not by Vedas, not by aus

terities, not by gifts,and not by sacrifices, am I to be seen

thus,as thou hast seen (xi-53)

{Bhaktyd tv-ananyaya etc.,):

'By exclusive Bhakti

alone, Arjuna! am I possible to be seen thus, known

thus, and essentially penetrable, Parantapa 1'(xi-54).

Thus the Seventh Lecture in this Middle Division of

the Gita treats of:—

(1). The essential nature of Paramapurusha (the

Supreme Spirit),the Object of meditation(updsana);

(2). The occultation of this Divine Nature, caused

by matter's veil;

(3). The resignation ofoneselfto Him, in firm faith

(prapatti)so as to be able to tear this veil ;

(4) The classification of the updsakas (meditators)

who have chosen this Path of Bhakti. And,

(5). The pre-eminence among them ofthose known

asjftanis(God's own Saints).

Sri ^gavan addresses(Arjuna):—

jPTOrfvJRT: &c.

I. '

Hearken,Partha!how thou canst know Me, with

certitude,in My finality, by thy mind placed

in love with Me; and—relying on Me—by

engaging in (bhakti-)yoga.'

^Mayy-dsakta-mandh': means he whose mind is, in

friendly spirit, set on Me;so much is he attached to Me

and soimpassionately doth he love Me thatifhe should ever

happen tobeseparatedfrom Me,evenfora moment,orshould

chance to suspend his thoughts for a momentfrom musing

on My attributes,or on My doings, or should perchance

forget for a moment to think ofthe magnificence of My

universal Divine Estate,that would suffice to imperil his

very existence.

^ Mad-asrayall'=rQ\\sx\'t on Me=he who exclusively

trusts to Me as his Prop,without which he could notstand.

Thus,listen, how thou canstlearn by what I am going

to tell thee, how one ofthe above description, who enga

ges in (bhakti-)yoga,or Love-full Divine meditation, can

know Me in all my total perfection ais I am,and as I am in

very truth.

fPT &c.

2. 'That wisdom, with greater wisdom, I shall, in

entirety,discloseto thee,—knowing which there

shall remain naught else here to be known.'

I shall exhaustively reveal to thee wisdom in general

as well as greater wisdom,in all detail,concerning Me.

Vijfldna-=greater wisdom:is special or discriminating

wisdom consisting in knowing Me as contradistinguished

from all that is animate and inanimate,—inasmuch as I

am the Opposite of evil,—inasmuch as I am the Master

of Universal Estate, possessed as I am of the countless

multitudes of Infinite Blessed Attributes. This is the

greater or discriminating wisdom.

Along with this, I shall reveal to thee jfldna, or

wisdom concerning My (manifested or expressed) nature.

Briefly, it is wisdom,knowing which there shall be no

more of Me to be known.

How difficult it is to arrive at the wisdom—which is

going to be explained—Isnow mentioned:—

One perchance amid a thousand mortals strives

for perfection. Even of those who so strive for

perfection,'tis seldom one knows Me truly.'

Men are capable of acting in accordance with the

behests ofSastra. Thousands may so act, but hardly one

is found who will persevere till the end—viz:perfection,—

is attained. Ofthousands again, who may be found to be

sustaining in their efforts to reach the goal, scarcely one is

discovered, who,understanding Me, works through Me to

perfection. Ofthousands who may know Me, rarely one

knows Me verily as I am. Not one, is meant.. So it is

declared further on thus:—

[Sa mahatma etc).: '

That great-souled one is most

hard to find'(VII-19).

{Mam tu veda etc): * But Me,not one knows'(VII-26).'

&c.

4. 'Earth,water,fire,air, and space, mind {ntanas),

buddhi and egotism thus constitute My Nature,

differentiated eightfold.'*

1. Vide Bhagavata, III-24-28:‘Bahu

janma-vipakvena, ‘samyag yoga-Sa-

madhina, ‘drashtum yatante yata-

yah, ‘stiny-dgieshu yat padam.?

2, Cp. XITI-5, and XIV-3 (mahad-

brakma).

Know that this primeval matter-stuff{miila-prakriti—)

is the basis(or matrix)ofthis infinite and marvellous Uni

verse, ministering(tosentientcreatures=souls)in a variety

of ways,as objecis ofenjoyment,instruments(ororgans)to

enjoy with,and regions ofenjoyment,and it is of Me.It is

divisibleinto the(chief)eightcategoriesof(I) earth (solids),

(2)water(liquids),(3)fire(lightand heat),(4)air(gases),(5),

space(ether),withtheirdistinguishingqualities,z/i5'.,odour(for

earth etc.,respectively),(6)of mind {manas\ with its train

ofsenses,(7)of3«</i!i%for»w^0/and(8)ofegotism {ahahkard)}

&c.

5. '

But this (Nature) is inferior; know My other

Nature,superior(than that),—thejiva(=soul),—

by which, O Strong-armed! this Universe is

sustained.'

But this (f. e., matter-stuff) is My lower Nature. Know

Myother higher Nature which is different from that insen

tient Nature,the latter butcontributingto the enjoyment of

My other Nature,the sentient beings. This other higher

Nature is the living Nature,forming a distinct class from

that of the lower lifeless Nature. This higher Nature

stands to the lower Nature in the relation of the enjoyer

(to the enjoyed),and the higher Nature is further charac

terized by intelligence(absent in the lower Nature). (As

the lower Nature[matter]is ofMe) so also is the higher

Nature[soul]ofMe.

By this higher Nature, all this inert or non-intelligent

Nature,—the Universe.—is upheld.*

"^cRTt^TR &c.

6. 'That all beings, understand, have these (two

Natures)as their womb. And I am the Origin

as well as the End ofall the Kosmos'.®

1. For anexplanation asto what

these terms are intended to denote,

vide Table at end of this Lecture, and

explanations of the Table.

z. Verses 4 and 5 thus represent

the Ache! and the Chit, or the Objec-

tive and the Subjective aspects of

Isvara (God.) Vide, note 1, pz 37,

and table at end of Lec ? VII.

3. Cp. with XIV-3. Bh: Gis and

Mand: Up® Il-4. This verse refers

thus to the Principle of the [svara,

thus constituting the three-fold

Constituents of the Kosmos, of which

Achit (verse 4) and Chit (verse 5),

are the material aud spiritual subs-

tances, evolving from [svara, theit

Identity or Visishtadvaita. Sr! Rama-

nuja’s Monism is very nearly the

Monism of Spinoza, who would say :

‘‘Thereis but one Infinite Substance,

and that is God. Whatever is, is in

God ; and without Him, nothing can

be conceived. He is the universal

Being of which all things are the

manifestations. He is the sole Subs-

tance ; everything else is a Mode; yet, .

without Substance, Mode cannot

exist. God, viewed under the attri-

butes of Infinite Substance, is natura

naturans—, viewed as a manifesta-

tion, as the modes under which his

attributes appear, he is the #dtura

naturata. He is the Cause of all

things, and that immanently, but not

transiently. He has two infinite at-

tributes—Extension and Thought.”

(Page 430, G. H. Lewes’ History of

Philosophy). In Ramanuja’s phraseo-

logy, there is but One God, Sae or

the one Substance to whom Aci or

Extension (=Srahkma [V-10] or

Mahad-Baghma [XIII-2] or Sabda-

Brahma [VI-44]=matter-stuff), and

chit or Thought (=Jfiana or ‘in-

telilgence’ or ‘sentiency or ‘con-

ciousness’= soul-stuff) are the Pra-

kara, or Modes, or Viseshana or At

tributes. God is Sat, or Prakari or

Substance, without whom Ac&st

(matter) and Chz# (souls) cannot have

independent existence. God (Jsvara)

is the uncaused Cause, or the /dentity

of all effects which are ever potentially

contained in Him, and at certain

epochs kinetically expressed. God is

thus, both the maferia/ as well as the

spirttual, or in other words, both the

Objective as well as the Subjective

basis of. the Kosmos. /dentity in

Ram4anuja’s Monism does not mean

sameness, ‘but the root from which

spring two opposite stems, and in

which they have a common life. Man

for instance, is the identity of soul and

body ; water is the identity of oxygen

and hydrogen.’ (Footnote to page

431, Op: Cst.). An exhaustive article

on the necessity of Three Postulates to

explain the Kosmos has been written

separately, which see.

1. Samashtt-Srishti is general or

collecteve creation, or creation into

broad principles, the minor divisions

of which constituting yyashts. sezshti,

or particularization of the general

principles or distributive creation,

this function being committed to minor

Lords of creation, the Demiurge

or the four faced Brahma etc.

^34 the bhAgavad-gItX with rAmXnuja's commentary.[Lec.VII*

This is My dual Nature, so constituting syntheti

cally generally the two-fold Categories of the[samashtiy

Sentient[Chit) and the Insentient(Achit) Principles. This

double Nature is the womb [t. e., source or basis) out of

which all things,high and low,from the Demiurge(Brahma)

down to the blade ofgrass are modelled,— compounds of

the Intelligent and the Non-intelligent Principles.

This dual Nature is verily My own. In the same

manner that they constitute the basis ofall things, under-

stand that/am,in turn,their basis(womb). They belong to

Me. I alone am the Origin(Projector)and the End(Retrac

tor) and the Lord,of the whole Kosmos.

I, Paramapurusha,^ am the womb again, (the causa

causorum),of this collective compound womb,of the Uni

verse, ;the Tntelligents plus Non-intelligents orpurusha

plusprakriti. This is evident from ^ruti and Smriti pas

sages,thus:—

'The mahat(ox ist manifest differential) resolves back

into avyakta {unmani/est matter), avyakta into akshara

(still subtler {invariable substance),akshara mtotamos(the

still primodial undifferenced basic substance miila-prakriti,

called darkness, for it is a homogeneous indiscrete nebu

losity ofsubstance); and tamas merges as oneness with the

Supreme Divinity {Pare Deve).'*

Twoformsissuefrom the Supreme Nature of Vishnu,

O Vipra (

=matter,)and purusha{=sov\)P

What was described by me,as prakriti,—in its dual

aspect of'

differenced'and'

undifferenced'—and purusha,

do merge in Paramatma. And Paramatma is the Support

of all, is the Highest Lord,named Vishnu,sung in all the

Vedas and Vedantas.'*

"TOR &c.

Naught whatsoever, higher than I, exists, Dha-

nafljaya!®

I. See note 4 p. 21.

2. Sugg: Up? : 22 (mahan avyak

tg, liyate, aksharam tamasi Ilyate,

tamah Pare Deva ekf bhavati).

3. Vish: Pur: i-2-24. (Vishgos-

svariipa paratodite dve riipe etc.,)

4- Visk: Pur:IV -4-39, 40. (Prak-

ritir ya maya khy4ta, vyakt-apyakta-

svariipini; purushas-chapi mae

5. See note: 2, p. 70.

Inasmuch as I am the Cause of the cause ofall things,

viz., the Twin-Nature(described above);that istosay,inas

much as I am the Cause as the Lord-King of the com

pound sum of Intelligent and Non-intelligent things; and

inasmuch again as I am the Possessor of the glorious

attributes such as wisdom, power,energy &c., I stand The

Superior above all, and nothing is there beyond Me, or

separate from Me,nor is there any one to whom attributes

of the given description may be said to belong.^

&c.

7. 'Like unto a row of gems strung on a string, all

this is threaded by Me.*

All the sum of things, chit (intelligents) and

achit (non-intelligentsj,—all that exists as the aggre

gate ofcauses and effects, and constituting My body.

All this depends on Me as body depends on soul,i. e.,

I,am their Soul;and they,are My body,in the manner that

number ofgems are held together by means ofa string.*

In the Antaryami-Brahmana® and other Upanishad*

passages,the(substance-plus-attribute-like)co-existence of

the Universe and Brahm, in the relationship of body and

Soul, is set forth thus:—

'To Whom earth is body, of which He is Soul etc;

;He is the Divine Lord,the one, Narayana.'*

Hence,all things constitutethe body ofParmapurusha,®

Who ensouls them. All things thus are predicative to,or

modesof,Paramapurusha;henceParamapurushaaloneexists

(the substa'is),adjectivated by everythingelse. Alltermsare

thus connotations of Him,bythe ruleofscimanddhikaranya,

or therule which expresses the inseparable relation existing

between substance and attribute, or the invariable co-exis

tence of subject and predicate. (Any term meaning an

attribute is,by implication,necessarily connotative[or sug

gestive]ofthe substance of which it is attribute).

In this sense of the communal relation of terms

substantive and adjectivereferringtoonesubstance in which

both are indissolubly combined,the following(four) verses

are addressed (to Arjuna):—

&c.

8. '

The sapidity in water, Kaunteya!* I am ; I am

the light of the moon and the sun; (I), the

Pranava* in all the Vedas,(I), the sound in

space;(I),the masculinity in men.'

5^1^'T?- &c.

9. '

And,the odour ofthe earth,and the glow of the

fire, I am. The life in all beings,and the aus

terity® ofthe austere {tapasvi)I am.'

&c.

[O. '

The primeval Seed ofall beings,Partha !¦ know

Me(to be). The wisdom of the wise, I am;

and the lustre ofthe illustriou^ (I am).'

1. Matronymic for Arjuna.

z. The mystic symbol of Divinity

and the technical name ef AUM, con-

sisting of three and a half instants;

?tymolozically, sra= excessively, and

maz=to laud; that by which God is

belauded and meditated on.

3. Meditation combined with

mortification of the flesh.

4. Name of Arjuna,

11. And,ofthe strong, I am the strength,divorced

from lust and love. And desire, unconfiicting

with virtue{dharma),I am,O ChiefofBharatasi'

All these things of distinguishing qualities are

sprung from Me alone. They are My belongings, and

constitute My body. Hence they are ever in Me. Hence

I am the Sole Existence, they standing to Me in the

relation of My predicates.

Things are now viewed in another way :—

^yiW'hl &c.

12. 'Those things that are satvika^ and those, raja-

sa' and tamasa,' know, they all deduce from

Me alone. But I(am)not in them ; in Me are

they.'

Whatever things are in the Universe, severally ofsat-

va*,-rajas,i-and tamas'-charecteristics, which combine and

form into bodies and senses, and objects serving for en

joyment,know,they all are emanted from Me alone. Cons

tituting My body as they do, they ever abide in Me*.

'/am notin them!however. In the case ofothers,atma

is seen to depend on the body, deriving profit from such

body,though it istruethat withoutatma,no bodycan assuch

keep together. But in My case, 1 am never dependent

on body; never is there any purpose served Me

by the things(in which I dwell). That Iso orderthings,has

no other purpose save that it is My will and pleasure;in

other words,it is My sport[lild)?

&c.

13. 'Beguiled is the world by things possessed of

these three qualities. That I am the Exhaust-

less, Superior to these, it knoweth not.'

1, Read Lect: XIV for a discourse

on this subject. S#fvska things are

those in which goodness and all beni-

ficent qualities are predominant. Xdja-

saare those in which passion, self-love

and other self-seeking qualities are

predominant. 7@asa are those in

which badness and all maleficent

qualities are predominant. See note

I-pe 67.

2. Cp: ‘tasmin lokas-sritas sarve

tadunatyeti kaschana’. ath: 2°,

IT-5-8,

3. Vide Br: sutra IT-1-33 (lokavat

tu ltla-kaivalyam). Heraclitus said

‘To make worlds is Jove’s pastime.

Plato said: ‘Man is but the play

thing of God,’

Allthis Universe,abounding in objectsanimate and in

animate is Mine. At appointed periods,it emanates from

Me,and at appointed periods,it immanates into Me. It is

existent in Me alone,forming My body which I ensoul.

Hence,I alone am the Eyer-existent, both in poten

tial and in kinetic conditions. (/. e., I am both Cause and

Effect). For allthings constitute Mybody,and arerelated to

Me as adjuncts. Whether I beconsidered as theCause,oras

Sovereign Lord(Seshi)or as the Possesser ofthe countless

hosts of Glorious attributes {kalydnagundh\ and in many

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