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mind-collected.'

The plural pronoun'

ye'=those, the others, is repeat

ed in this verse, in order to show that the pronoun does

not relate to the votaries already referred to (in verse 29).

Though a relative pronoun has invariably the force of

referring back toa previously noted subject,yet the pronoun

in this verse, viz.,'ye'(those)has an independent sense, in

asmuch as it is indicative of another class of votaries viz.,

those who seek fortune, the aisvary-drthi, to whom the

knowledge ofMe as identified with Adhibuta,and as identi

fied with Adhidaiva are requisites. To him therefore, the

preceding verse has no allusion.

The knowledge ofMe asidentified with Adhi-yajha,is a

knowledge which all the three classes of God-worshippers

have to acquire,in common;for it is evident that the obli

gation to perform the Maha-yajflas^etc., in the shape of

daily and casual duties,devolves equally on all ofthem.

All ofthem havealso,in common,to know Me(/. e.,re

member Me)atthe time ofdeparture or death,the character

ofthat memory of Me being in accordance with the ideal

which each class ofthe votaries(mentioned) has prescribed

to itself as its goal,

Thatthe class who

strive for deliverance from dotage

and death'(verse 29 ante) comes in for the above-said

memory-requisite at time ofdeath,is indicated by the con

junctive particle

cha' meaning'

and'

(all ofthem).

1. The terms Adhibhiita, Adhi-

datva, a~cdhtyajfia, Tad-Brahma,

Adhyatma, and all-Karma form the

subject-matter of Lecture VIII,

following.

The conclusion from the tenor of the verses above

(w>., 29 and 30) is that it is a requisite for thejUani(the

God-sage also,—compatible with the ideal of his own Goal

—to know Me asindentified with Adhi-yajfla,and have My

memory at the time of death.'

OM TAT SAT.

Thus closes The Seventh Discourse,

Named Paramahamsa-Vtjftdna-Yoga,

Or Supreme Saintly Wisdom,

With Sri RdmSnujd's Commentary thereon,

Between SRjKRISHNA and Arjuna,

In the Science of Yoga,

lo-the Divine Wisdom ofthe Upanishads,

Or the Chants of§riBhagavan,

The Bhagceoad-Gitd.

============

Explanations.—

(A) The8 Categories as mentioned ia Bhagavad Gita{VII-4) are the

same as the 24Categoriesas detailed in XIII-5(Oj>: Cit\)

(B) The 8 Categories are as numbered in the Horizontal column

marked X

fC) The 24 Catagories asenumerated by Safikhya aret—

t.—Mfilapiakriti{AcAfi or Non-Ego).

2.—Mahat below).

3.—Ahahkara,

4—8. The Five Elements:Ether &c.

9—13. The Five Organs ofSensation or Perception 1 Hearing &c.

14—18. The Five Organs ofAction: Talking &c.

19—23. The Five Objects ofSense:Sound &c.

24. The Manas or the Inner Organ of Sensation (or Perception)

and Action).

(D) The 2Sth Category is CAi7=Atma-=Soul or the Ego).

(fi) The 26th Category is Jr^amsParam-atmaniGod.

(P) The Three Verities are the Ultimate Postulates which give the

Complete Solution of the Universe. These divide out into

Eight Categories, or 26 Cat^ories according to the manner in

which the Division is made.

(G) The Sub-Categories of CAit(Soul)are >

Chit(Soul orthe Ego)

(I) Nitya (2) Mukta t (3) Baddha t

(The Ever Free Souls) (The Freed Souls) (The Bound Souls).

(H) TheSub-Categories ofIsvara(God)are:—

Isvara(God)•

who become Freed.

(i) Para (2) Vyfiha (3) Vibhava (4) AntarySmitva (5) Archivatara.

(I) The Sub-Cat^ories ofSatva-sfmia(Time)ares—

Satva-sflnya (Time)

Infinite(meta-physical) Finite(physical)

Past Present Future.

(J) Avyaktaor Achit,(i)of(O)isSeed-Matter(»/»/a^ra.45»V«). Homo-

feneousSubstance,becausethe Gunas(orattractive and repulsive

orces)are balanced.

(K) Mahat or the 1st swelling from seed-matter, is the state of seed-

matter like the seed swollen under groutid. This is substance

when the Gunas are thrown into heterogeneity-

CD Ahaitkara or the further development from Mahat is the sprout

like matter or'

individual', translated as Egotism, and Rismic

Ideation, because Ahadkara is the Substance, which is formed

into a distinct Centre, separated from the rest of Mahat, for mani

festation as an individual system,striking out into its own indivi

dual course and development.

(M) Buddhi in the Microcosm (man)is the counterpart of Mahatof

the Macrocosm,and Manas in the Microcosm,(man)is the counter

part of Ahadkara ofthe Macrocosm.

SRI

BHAGAVAD-GITA

THE DIVINE LAY.

WITH

SRl RAMANUJA'SYISISHTADVAITA

COMMENTARY.

LECTURE VIII.

NAMED,

AKSHARA-PARABRAHMA-YOGA,

THE WAY TO THE CHANGELESS

PARABRAHM.

^ri Yamunacharya,

'Whatthings,seekers(1)0/wealth,(g)ofsoul-sight,(3)0/GodPsfeet,

Need know and choose;oftheir nuirks,Ih'Eighth lecture doth treat.

^ri Yogi 5,Pirthasiraihi AiyangSr,

AUIVI

®Shagavad-G^a

WITH

srT ramanuja's visishtadvaita commentary.

THE EIGHTH LECTURE,

named

AKSHARA-PARABRAHMA-YOGA,

THB.

WA K TO THE IMMORTAL PARABRAHM.

PROEM.

'N theSeventh Lecture,thefollowing points werediscours-

on, viz: the nature of Farabrahma,^ Vasudeva,*—

man's Object of Worship,as. being:—

(i) The Spiritual Sovereign (Seshi)® of all entities,

the Sentient and the in-Sentient; as.

1. See note, 3 p:8.

2. See note, 2 p: 246 and note 2,

p+ 26.

3. Spiritual Sovereignty is used to

distinguish from mere limited terres-

trial Sovereignty. Spiritual Sovereign-

ty is God’s, absolute and exercised over

bodies as well as souls) The term

Sovereignty is used to translate Seshi.

ashi _jaeans the Sovereign Lord,

hae fee and man exists the

indiasolts le relation of Lor] and liege

expressed ‘Hy the phrase ‘sesha-sesht-

bhava’, Man is God’s ‘deposit’ whom

te QD

God has in His power to dispose of in

any manner He may please. Seshstva

is thus the absolute power of disposa-

bility vesting in God. ‘Sovereign

Absolute Disposing Master’ would

nearly convey the sense implied by

the term Seshi, but as introducing

such long phrases at every place must

be lumbersome, ‘Sovereign’ is con-

sidered enough. C.‘...they which

live should not henceforth live unto

themselves, but unto Him which died

for theme Cor: 5-15.

(2) The Cause{Causa Causorum)', as,

(3) The Support(or Prop);as.

(4) The Ultimate Referee ofall language, used as the

expression ofideas, which ordinarily relate either to His

body or His mode,—the Referee being ultimately Himself,

of whom are all things the body, or all things the modes;

as,

(5) The Governor(or Ruler); and as,

(6) The Most Exalted and Supreme,by possession of

the multitudinous Blessed Attributes (Omniscience etc).,

etc.

Then the Lecture went on to givethe rationale, of why

Brahm is screened from man,on account of the series of

iniquitous deeds committed by him in the long past,—

being addicted as he is to the delights which the body and

the senses furnish,sated with the triple qualities of satva,

rajas, and tamas;

And how this screen (hiding Brahm)is removable by

man,by,in faith and resignation,throwinghimselfonBhaga-

van's protection (such trust and resignation resulting as

thefruitofhighly meritorious works being performed).

And next,the Lecture showed how the differences of

merit produced differences among the votaries{upasakas=

bhakias), as,

(1). Seekers offortune etc., {asivarydrthi)}

(2). Seekers of akshara,or aspirants for realizing the

imperishable atma {figndsu)l

(3). Seekers ofGod {jfldnip

1. Cp: Annie Besant’s Article on

PRO ein the Theosophical Review, vol:

XXI, P: 538(1897-98): ‘We find pra-

yersthatare petitions for definite world.

ly advantages, for the supply of physical

heeds—prayers for food, clothing,

money, employment, success in busi-

ness, recovery from illness etc. These

we will group together as class A

{nearly corresponding toasgvarydrth?].

Then we have prayers for help in

moral and intellectual difficullies and

for spiritual growth for the overcom-

ing of temptations, for strength, for

insight, for enlightenment, These can

be grouped as Class B [nearly corres-

ponding to /z/fdsz). Lastly there

are the prayers that ask for nothing,

that consist in contemplation and

adoration of the Divine Perfection,

in intense aspiration for union with God

—-the ecstasy of the mystic, the medi-

tation of the sage, the soaring rapture

of the saint. These we will call class

C (corresponding to Adnf]. Vide notes

2, 3,4.0f P: 243 ; and I of Ps 244.

And that,of all these aspirants, the God'^pirant

was the most eminent,inasmuch as by his incessant devo-

tednessto God and singleness of love for him,he became

the object ofGk)d'3 warmestlove;and thatsuch a God-lover

was very hard to find.

After this,the Lecture concluded by making mention

ofseveral requisites ofknowledge which those three classes

ofaspirants have to acquaint themselves with, and act in

accordance therewith, (as Means to realize the several

ideals offuture felicity, which each class sets to itself),

Queries Arjuna:—

apr &c.

1. 'O Purushottama!', What is Tad-Brahma? What

is Adhyatma? What is Karma? What-again is

that which was called Adhibhuta ;and what is

Adhidaiva ?

&c.

2. Who,Madhusudana!«,and how, is the Adhiyajfla

in this body ; and how art Thou known by the

mind-fixt(bhaktas)at their departing time?

What is, Tad-brahtna what is, Adhyatma and what

is. Karma which those who,to effectliberation from death

and dotage by resorting to Bhagavan,have to know ; what

Adhib^la and Adhidaivaare which fortune-seekers have to

know; and whatis That which is indicated by the term

Adhtyajfta, which all the three classes(ofaspirants)have to

know",and why is Adhiyajha^ characterized ?, and in what

way art Thou to be known by all these mind-disciplined

men {niyat-dtmabhih)at time oftheir departure(death)?

The best Bhagavan responded thus;—

5Rr &c.

3. 'The superior, imperishable («I.\sAafa=atma), is

Brahma; nature (svadkava), is called Adhy-

atma; and that act ofemission by which beings

are brought forth is signified as Karma.

What is designated as Tad-hrahma is the superior-in-

destructible (soxi\=paramam aksharatn^ Aksharam is that

which is not subject to decay, and is the collective name

{or hshetraj'Aa^ informers ofuninformed matter-stuff=

matter-joined souls). So declare such ^futi—texts as:

'Avyakta (indiscernible compound of spirit-matter)

merges into akshara (the indivisible compound), akshara

into tamas(the impartite compound).''

And Paramam aksharam, the superior-indestructible

(or indivisible)is atma-nature,divorced or disengaged from

prakriti(or akshara—iho spirit-matter amalgam).

* Svabhava='ii^X^xro, is called adhyatma' The term

adhyStma signifies Nature=matter,or thatsubtle elemental

stuff and its accompany^efi'atic tendencie.s—the non-soul

which adheresto soul,and which is referred to in the Pattch-

&gni-vidyd?asthat which has to be known Cby theaspirants)

Both these {akshara and adhyatma)have to be known

by the emancipation-seekers{mumukshu),—the one akshara

(soul)as that which is worthy of election, and adhyatma

(matter)as that which is worthy ofrejection.

1. Subs Uf: 2. Avyaktam

xX - :

ashare —_Ilyate, aksharam —tamasi

liyate. Tamas =chaos.

2. The subtile quintuple process,

the last of which becomes the seminal

fluid, {It is the evolution of the soul

in subtle matter, by a five-fold con-

densation or concentration. This is a

Spiritual descent into embodiment,

called the Sacrifice of the Fve Kes,

Vide Chh: Up: v-3 to 10 for a

description,

Next is karma,—act,—referring to that emittive act

which results in the(final) fashioning out of creatures, the

becoming human etc,—(embodied states). The emittive

act {visarga) which results into thisstate,is the act ofinter

course with the female. The Sruti declares:—'The waters

sacrificed in the fifth (fire=woman)—comes to be called

purusha(embodied soul)'.* This act is called karma.

This karma as well as akshara and adhyaima are requi

sites ofknowledge, to the moksha-seeker, so that by that

knowledge he may know that he is to dread what it signi

fies and desist from involving himself in that which is

worthy of rejection.

So teaches Glta further on {Yadicchanto etc);'That,de-

siring,theyobserve(the vow of)Brahmacharya'(VIII-ii).

^&c.

4. 'Adhil^hiitam is that which is ofthe nature of the

perishable ; and Adhidaivatam is Purusha

(the onjoyer);and Adhiyajfta in this body, is

Myself. O Best ofbeings!'

By AdhibhUtam,—that which is to be known by the

fortune-seeker {aisvary-arthi)—is that which is of the

perishable nature,the transcendentally subtile principles of

sound,touch, etc., with their supports—the senses—which

are latent in the elements, ether {dkdsa etc.,), and develope

therefrom. The subtile and transcendentally exquisite

sound,touch,colour, taste and smell—with their supports

the(senses)—»are mentioned here as objects upon which

the fortune-seeker has necessarily to contemplate.

Adhi-daivatam is Purusha; Purusha is the conscious

spirit—the enjoyer,—whose status becomes above [adhi)

the daivatas, the celestials or minor gods, such as Tndra,

Prajapati and all such lower divinities. (Not merely

above them in position but the) Purusha is one who be

comes the enjoyer ofrare and keenly exquisite [vilakshand)

delights ofsound etc., surpassing even those that pertain

to such celestials as Indra, Prajapati etc.,^-

The fortune-seekers{aisvary-drtht)have to meditate on

such a Purusha,as the enjoyer of subtle transcendent de

lights; and this is what is called'

knowing the adhidai-

vatam.'

Adhiyajna is Myself'.* The appellation Adhiyajfla

denotes Myself. It means that I am He, Who is present

in Indra etc., that constitute My body—as He who is wor

shipped by sacrifices{yajHas.^

The AdhiyajHa is thus the Indwelling Myselfand is He

Whom all the three classesof My devotees {bhaktas)have to

contemplate in all their acts of worship, viz: The Maha-

yajflas,® the Nitya and the Naimittika duties.

&c.

5. 'Whoso, at the hour of death, meditating on Me

alone, casts offhis mortal coil, attains unto My

state. No doubt Is there about this.

This meditation (at time ofdeath)is also common to

all the three classes ofvotaries(or aspirants.)

He who,when his end approaches, has Mealone in his

remembrance, and thus departs from the body, becomes

like unto Me.

Like unto Me {madbhdva)=\\V.^ unto. My nature.

1. To him who gets riches through

loving God, the delights granted are

of such kind.

2. Vide Zatti: Samh: i-74

(yajfio vai Vishouh).

3- Manu, iii, 69-71, note 2, p. 96.

4. See Visha pur: ii-13-32, 33.

Another name of this king-saint is

Jada-bharata. He died, watched by

the deer, with tears in its eyes, like a

son mourning for his father; and he

himself, as he expired, cast his eyes

upon the animal, and thought of

nothing else, being wholly occupied

with one fdea. [n consequence of

this predominant feeling at such a

season, he was born again in the

Jambiimarga forest, as a deer, with

the faculty of recollecting his former

life’ H. H, Wilson. Also Bhdgavata

‘mriyasarlram avapa’ V-8-24-

WhatsoeverimageofMe is vividly presentinhisimagination

at time of death, that he becomes, as in the case of Adi-

bharata* and others, whoincarnated in the forms ofanimals

etc, by reason of such images having prominently been

present in their thoughtsat their last moments.

That whatsoever be the image present in the last

thought of the meditator, that he becomes, is further

elucidated;—

&c.

6. 'With whatever idea,occupying his thought, one

leaves the body, at time ofdeath, that he be

comes, Kaunteya!, as a result of his constant

brooding over that(ideaj.'

Whatever image prominently floats in one's thought

at the hour ofdeath,and he leaves his body with that as

the last thought, that he becomes after death (thought

becomesform.) Thelast thought will naturally be ofthe kind

over which one will have been constantly brooding during

his lifetime.

&c.

7. '

Then do thou at all times remember Me and fight.

Dedicating heart and will to Me,thou shalt

doubtless reach Me alone.'

Inasmuch as the last flash of consciousness (in a

dying man)will be that to which,one, by constant pon

dering,will by habit, become accustomed,do thou unceas

ingly daily practise meditatingon Me till the very moment

ofthy departure.

Andfight. This means, do the work that is before

thee,and all other ^ruti-and-Smfiti-enjoined works,such as

the daily,and occasional duties,apportioned to the several

castes(varnas)and orders(asramas),so that while discharg

ing them I may be in thy memory daily. This is the most

expedient method by which thou canst succeed in keeping

thy manas and buddhi(heart and will)set on Me,and thus

remembering Me at the last moment,thou shalt reach Me

according to thy wish. There is no doubt about this.

Having now stated that to all in common,the attain

ment of their particular wishes is dependent on the last

thought,the different modes of meditative devotion {npdsa-

nd),appropriate for each class, compatible with the aim

they cherish to attain to, are now described. Of these,

the mode of meditation to be practised by the fortune-

seeker among them, and the kind of last thought consis

tent with the mode of meditation adopted, are now'

stated:—

&c.

8. 'With mind, unwandering elsewhere, and inured

to meditation,Partha I' one,by fervid recollec

tion, goeth to Parama-purusha,*-Divine.'

By meditation,daily practised,the mind is to be fixed

thereto and not permitted to wander away elsewhere.

With the mind so trained, I am to be thought of at the

time of death, as the Paramapurusha-Divine, and so on in

the manner further explained (verses9and 10). Sothought

of,one reaches Me alone. In the manner that Adibharata

brought himselfto be born like an animal,one, by force of

the mode of meditation prescribed for him, will be born,

possessed offortune etc.,comparable to even that of Mine.

Abhydsa is practice or training or habiting, or exercise

of the mind to ruminate on the object of meditation, at

all those other times also than that which is set apart for

the performance of daily and occasional duties.

Yoga is the particular mode of meditation which is

prescribed to be practised at a fixed time set apart for

every day.

^ &c.

9. 'Whoso thinks on Him, The Omniscient, the

Ancient, The Ruler,The Subtler ofthe subtile,

the Creator of all, of Ineffable Form, of the

Color ofthe sun^,and the Beyond of tamas.'

MMI<ll«hl^ &c.

10. '

With, at time of departure, unwavering mind

united to Bhakti,(God-love) and fortified by

Yoga(meditation);and with Prana well drawn

in betwixtthe brows;(he)reaches thatPurusha,

Divine.'

Kavim^^SdigQ—Sarvcyfiam—liiva,who is Omniscient.

Purdnam=Th.Q Ancient or Primeval.

Anusdsitdram=TheRulerorLaw-Giverofthe Universe.

Anor-anlydtitsam—T\vt Minutose ofthe minute,or the

Subtler than the subtile atma(jiv-dtma).

Sarvasya-dhdtdram=The. Creator of all.

Achintya-rilpam—Yosstssinga Form inconceivable,/.e.,

not conceivable by comparison with other things conceiv

able, or Form transcendental;and Sun-Colored,or resplen-

dently glorious as (for example)the Sun is ;and beyond

tdims darkness==matter) meaning :possessing a

metaphysical transcendant luminous divine Form,beyond

our limited conception.

1. Cp. Purusha-stikta I-7, (Ved-

Aham etam Purusham Mahintam Adit

yavarnain tamasas-tu pare Kc); ChA :

Up® : [-6-6 (ya eshontar-Aditye hiray-

mayah Purusho) &c.

Whoso,with mind made steady and strengthened by

the daily practice ofmeditative devotion {Bhakti-yukta-yoga-

balehd), gathers up,at the time ofdeath, the praiia or life-

breath at the point between the brows; and intently thinks

atthatplace,ofthe Purusha Divine(or Spirit of God in the

way described), goes to Himself, or achieves a state equal

to Divinity; i. he will become possessed ofa power and

glory such as those pertaining to Divinity Itself.

Nextis described the modeof meditation, to be adopt

ed by the atma-seeker{Kcuvaly-arthi or jijftasu).

&c.

II. That Way will I now briefly declare to thee,

which the Veda-wise declare as that of Akshara

(imperishable); which, the desire-weaned Yatis

enter;, which to tread,aspirants lead the life of

Brahma-charya.®

That other Path, the Path which is for those who

would find theirsoul,and secureisolation ^Kaivalya-niokshd),

I will briefly explain.

That Path is the Path of Akshara,or the imperishable,

described as:—

'Not gross etc.'{Bry. Up, V-8-8)',by the versed in the

Vedas.

It is that, which the Yatis(or renouncers ofthe world,

attempt to enter.

It is that,hungering for which, men keep the vow of

Brahma-charya.*

Padam—Y&th.or Way,or that by which one mentally

proceeds and gains his object. Padyate=gamyate, or

that which is followed,or the method adopted by the mind.

1. ‘Sahovacha-itad vai tad Aksha-

ram Gargi! brehmana abhivadanty-

asthilam asanv-ahrasvam &c.,

2. Chastity or continence. See

Note 2, p. 256. Those who would

find their soul, should strictly lead

an ascetic life. Unless vital energies

are conserved and re-absorbed into

the system, Self-illumination is not

easily accomplished. Even the atomic

philosopher Democritus did not ap-

prove of a man’s marrying and getting

children. He used to say also, that

the pleasure of love was a slight

epilepsy. Newton had not ezme to

think of marriage. ‘It is good fora

man not to touch a woman (7 Cor.,

VII. 1) ‘...have made themselves

eunuchs for the Kingdom of heavens’

sake’. (Matt., XIX. 12), zide, p: 92,

Engl: Tr: .Zalzva-lray@ by yogi

Parthasirathi,

The import is this:

I give thee a short description of

the method by which, the soul-seeker {kaivaly-drth'i) has

to meditate on Me to achieve the end he has in view, viz..,

the meditating on Me in the aspect ofthe Akshara (the

Imperishable etc., as described in the Brihad-aranyak-

Upanishad, V-8-8 to ii).

&c.

12-13. Stopping up all passages, locking the mind in

the heart,forcing the prana into the head,and

thus establishing oneselfin collected cortcentra-

tion[yoga-dhdrand),and methodically repeating

the one-syllabled OM,—the Brahm—,whoso,

thus, casteth away his body, intent on Me,

goeth to the Supreme State.

Stopping up passages, means:the repressing the sense-

functions through the channels of the ear etc., in other

words,abstracting the senses from their normal outgoing

tendencies.

Locking the mind in the heart, means:directing the

thoughts (loving thoughts) towards Me, the Akshara,en

throned in the lotus-heart.

Established myoga-dhdrana,or collected q^pcentration,

means; perfect concentration ofall attention on Me.

Methodically repeating the one-syllabled OM. OM or

AUM is the sign, symbol or appellation of the Indes-

tructrible.—[Akshara). OM being the sign,the indicator,I

am the Indicated, Who is to be profoundly meditated upon.

Whoso,holding up the prana (life-breath)in the head,

departs from the body,in the mannerindicated,goes to the

Exalted State.

Param^m gatim (the.Exalted State)is the atma itself,

asIn essence contra-distinguished from matter,and compar

able with My state, from which there is no return.

It is this state(ofself-realization)that is discoursed ori

in verses

'He, who, when all beings perish, doth not perish

(Bh:Gl: VIII-20).

'It was described as Avyakta, Akshara; this, they

say, is the Exalted State'(Bh;Gl: VIII-2oi)

The modes of Divine Meditation suited to those who

are fortune-seekers [aisvary-arthinah), and to those"who

aspireaftertheirselforsoul(kaivaly-afthimh)havethusbeen

declared. The mode of Divine Meditation suited to the

jaani orthe God-aspirer, and the nature of his Goal are

now declared:—

&c.

14. 'Whoso, with undivided mind, and constantly,

ever ponderson Myself, to such a Yogi,Partha!

ambitiousofeternal union(with Me,)I am easy''

Nityasah=ever, means: ever since the time the aspi

rant devoted himself to Me as his Aim.

constantly, means: at all times.

Whosoponders on Me,implies: that I have become to

him the Object ofintense impassioned Love, so much so

that the moment I am absent from his thoughts, his

very life is in jeopardy.

Hence doth he constantly ruminate on Me.

Nitya-yuktoyogi: is the man who yearns for eternal

union with Me,—the jfiani—the God-lover. To him,I am

easily accessible.

1, S#labhak=I am easy, or Iam

easily accessible. This is the 823rd

name of god. The easy acces-

sibility is further proved by verse

IX-26: ‘ Patram phushpam phalam

toyam &c.?

What this postulant, jftani, seeks,—1\ e, his Goal—is

Myself, meaning that it is not simply the state like unto

Mine in wealth etc.,—or what the fortune-seeker attains,—

but he gains Myself.

I am, again, happily accessible to him this-wise;—

I,on My part, would not be able to bear separation of

them(My lovers)from.Me;and therefore I Myself elect

him {vfine). Icarry to fruition the Meditation he adopts

for reaching Me;/ward ojf for him the obstacles which

may hamper him in his progress in Meditation;/generate

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