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in him the intense love and affection for Me,etc., etc.

.^ruti so declares:—

He is attainable by him alone whom He dects.'^

And further on,in Gita itself, it is declared:—

Them, ever athirst for union, I,in love, endow with

that illumination {huddhi-yoga\ by which they may reach

Me'(Bh: Gl:x-io).«

Out offeeling grace for them,Ioccupy the stream of

their thoughts; and, by the shining light of knowledge,

destroy ignorance-born darkness'(Bh : Gl: x-ii).*

Now the remaining part ofthe Lecture is devoted to

show that there is no return for the God-lover (JMni),and

soul-lover, but there is return for the fortune-

lover {aisvary-drthi).

1. Kath: Up: 11-23. (Yam evii-

sha vrijute tena labhyah &c.) also

vide, Mund: Up®; III-2-3

2. The Mode of Meditation for

the God-seeker, is explained away at

full length in Lectures [X, X and XII

(read verses IX-14, 15 for example).

Read Bahg: III-25-35.

15. 'By attaining Me, the noble souls, who have

reachedsupreme perfection,shall notgo back to

re-birth—the home of woe,— and transient.'

Those who have attained Me, do not return to

thatimpermanent condition,re-birth, the home ofsuffering.

For they are: Mahdtmas, noble-souled beings who are

enlightened as to the real knowledge of My nature; those,

who bear for Me such fervid love that in separatedness

from Me, their very life becomes insupportable; those,

whose heart and will are devoted to Me in love; those,

whose Stay, I am ; those, who by their meditating Me,

have reached the highest perfection,—Myself.

Reason is next assigned, why the attainers of fortune

return,and why the attainers of God do not return.

5nWV^ffT?iNir'. &c.

l6. '

All regions, Arjuna! from Brahma's home

downward,are ofthe nature,from which there is

return. Whereas attaining Me, Kaunteya 1

precludes re-birth evermore.

All worlds poised in the bosom ofthe Brahmanda,(or

the Great Sphere under Brahma's control,—the Mundane

Egg—up to the world of Brahma(Demiurge)himself, are

appointed mansions for the tasting of material happiness,

wealth,power etc. But these material regions are perish

able and inpermanent.

Inasmuch therefore as the very seats ofenjoyment are

unstable,subject to decay, the joys themselves that are

experienced there must terminate. This is inevitable.

On the other hand,in the case of those that attain to

Me,—Me, the Omniscient,—Me, the True-resolved, or

True-willed,—Me, to Whom, Kosmic manifestations,

progressions and dissolutions are mere sport,'—Me, the

Most Merciful,—Me, the Enduring (or Unchanging),—

there can be no talk of destruction ; and hence they have

no re-incarnation.

A dissertation is now entered into as regards the time-

periods,appointed by Will of Paramapurusha, regulating

the appearancesand disappearancesofallregions,beginning

from th<

therein.

from the sphere of Brahma and all things embosoj^ed

-»w

17. '

Those men know whatthe Day and the Night of

Brahma is, who know that the Day spans one

thousand Yugas,and the Night,one thousand

Yugas.''

&c.

18. '

Withtheadventofthe Day,all thingslatentburst

forth into manifestation ; when Night draws

on,they disappear into the same latent state.'

&c.

19. 'The self-same bonded multitude of things

repeatedly become,disappearing with approach

of Night,and appearing with approach ofDay.'

Those whoknow the order of Day and Night,establish

ed by Me for all, from man etc., up to(the Demiurge)

Brahma,know that a Day ofBrahmaends with athousand

of Four Yugas, and a Night of equal duration. At the

Mortal years. Mortal years.

I. Kali-yuga=360,000; Dvapara-yuga=720,05x3;

Sandhi= 72,000 Sandhi=144,000

Total=432,ooo Total=864,000

=4800,Divine years =3600,Divine years.

Treta-yuga=1,080,000; Krita-yuga=1,440,000.

Sandhi= 216,000 Sandhi— 288,000

Total=1,2^,000 Total=1,728,000

=2400, Divine years. =1200,Divine years.

Total of Four Vugas=4,320,ooo=one Maha-yuga.

1000 Maha-yugas=A Day of Brahma.

1000 Maha-yuga5=A Night ofBrahma.

360 Kalpas=one year of Brahma; roo such years=a Maha—Kalpa=The

age ofBrahma. Vide also. Note i,/:141.

|-=AKalpa

dawning of Brahma's Day, all things in the three-fold

regions, viz., bodies,senses,objects ofenjoyment,localities

ofenjoyment etc.,all in their undeveloped state,emitfrom

the Avyakta-state of Brahma's body.—And when Night

draws on,they are again re-absorbed into that unmanifest

form of his body. The same groups of beings, bound

down by karma,come and go, coming with the Day, and

vanishing with the Night, coming again with the Day and

so on [ad:infin).

When one hundred years,—a Day being equal to one-

thousand of Four Yugas—are past,all systems ofworlds up

to Brahma's own realm,and Brahma himself,have an ending.

And in the order stated in the .Sruti:—

Earth is resolved into water, water into fire etc.,'^ the

Kosmos,from avyakta, merges back iwlo*akshara, akshara

into tamos,and finally into Me.

Thus, all things save Me,are circumscribed by time.

All things derive theirbeingfrom Me,and find their absorp

tion in Me. There is no escape from birth and death.

Thus, slipping back from material prosperity [aisvarya)for

those who have sought it,is inevitable.

But in the case ofthose who attain to Me, returning

(to re-birth)is not to be thought of.

Now it is shown that there is no return (to re-birth)

for those who have attained koivalya(

=atma-isolation).

wiwg &c.

20. 'But different from that Avyakta is another prin

ciple of Avyakta which is eternal, which doth

not perish when all things,perish.'

I. Sub j l/p"t 2,'Pfithivy-apsu prallyale, fipas lejasi llyante.'

'It was called Avyakta,and Akshara. Theysay

this is an exalted goal, a goal of glory, reach

ing which,they return not(to re-birth).'

Different in principle and kind than the non-intelli

gent avyakta^ or indistinct (primordial) matter is this

superior principle,viz\ the other Avyahta or subtleindistinct

principle(atma), the principle characterized by intelligence

orconsciousness(jhana),contra-distinguished forthisreason,

from the previously spoken avyakta. Itis called avyakta,or

indistinct,for it is beyond any perceptive faculty to cognize

asathingcognized ordemonstrated. The meaning is that ft

isa principle self-conscious,and isthusunique in its nature.

5<i«a/^z««A=ancient=eternal, because not subject to

combination(or aggregation)or resolution(disintegration);

that, which does not disperse or dissipate, when all the

things, the elements—ether etc—, rudimental as well as

derivative, dissolve,though it abides in them.

Thisiscalled the the indistinct{avyakta),and imperish

able,{akshara)in the texts:—

But those who worship the indefinite akshara,

avyakta'(XII-3).

It is called kUtastha (the fixed), akshara (the

undecaying)(XV-16).

This, the versed in the Vedas declare to be the

exalted state, or goal. This akshara, the exalted goal

{paramdm gatim),refered to already in verse:—

Whosogoes,leaving the body,goes to theexaltedgoal*

(yiII-3), is atma,existent in its pure state,isolated from

matter {praknti).

This state ofatma's own nature realised is that, from

which,when reached, there is no reversion (to re-birth or

union again with matter); and it is called,

1. Theseare the Two Postulates ofAchitand Chit;vide,BAtGl,VII-4&5.

My paramam

dhdma'or My superior place or department, over which I

hold rule,orsway. The other place ordeparmentover which

Vhe bmagavad-gIta with ramanuja's commentary.[Lec.Vlll.

I exercise control is the non-intelligent matter;the other

place or seat over which I hold similar control is thejlva-

prakriti, or the life (or atma)-substance which is incorporate

with the non-intelligent matter-substance. And My

superior place or seat over which I have control(paramant

niyatnana-sthdnam) is the mukta (liberated)-nature, disjoin

ed from the non-intelligent material substance's connection.

And thisis the place or state from which there is noreturn.'

Or the term dhdma may signify luminosity, luminous

meaning intelligence or consciousness, (the characteristic

attribute of atma). The param dhdma=Xh.Q superior

illustrious state, is the state of the atma, with expanded

or infinite)consciousness in its free state, contrasting with

the restricted (or finite) consciousness (or intelligence) of

the atma, by reason ofits association with matter.

It is next shown that the goal of the jfiani (or God-

seeker)is the most superb state,exalted above any other.

3^:^'K: &c.

22. 'Supreme is that Spirit {purusha),Partha! Who is

attainable but by unswerving love; in Whom

are all beings, by Whom is all this prevaded.'*

ThePurusha,Supreme,is Hein Whom all thingsreside.

Who enters into all things; He who was declared in;—

'Naughtwhatsoever,higher than I,Dhanafijaya!exists.

Like unto a row of gems strung on a string, all this is

threaded by Me.'(VII-7).

'I am the Exhaustiess,Superior to these'

(VII-13).

This is the Supreme Purusha, Who is accessible to

unswerving love {bhakti)as declared already in:—

* Whoso,with undivided mind,ever etc'(VIII-14).

I. Cp: with V-17,where thisnon-

returning state wasshadowed forth.

2. This is Isvara or the Third

Postulate, vide Bhz Git Vll-h.

Next,the journey that is called Archir-adi (or the

spiritualroad(beginning with light)whichiscommon to both

the knower ofthe true atma(orsoul-lover)and him who is

devoted toParama-Purusha(God-lover),is discoursed on:—

That archir-ddiis the road by which both these kinds

ofdevotees travel is declared in the Sruti. It is the road,

travelled by which, there is no returning (or retracing).

Says the Sruti, when treating on the Science of the Five

Fires [Paflch-dgm-vidya) thus:

Those who know(atma)to be thus; and those again

who meditate on Tapas^ (Brahm=God) with Sraddhd*

(Lakshml=Mediatrix,in Me),in a retired place,reach(the

deity of) Archih=light; from (the deity of)light, to (the

deity of)day, etc.'®

That he who travels by the archir-ddi road, reaches

Para-brahma,and that he returns not,is thus announced

in the Sruti:

'He(the spirk or angel or cherub, named Amanava)

conducts them (the redeemed souls) to Brahm

Travelled bythis road,they return not to this mortal round

ofexistence.'*

1. Zapas= Fatherhood of God.

2. Sraddhe= Motherhood of God.

Sraddh4-Tapas means the approach-

ing of the Father through the Mother.

Father is symbolical of Wisdom, Mo-

ther of Love. Vide note, r, p: 6, and

Lakshmi-Tantra for other esoteric

interpretations.

3. Chh: Up?: V-2-1§.) (Tad ya

itthm vidur, ye ch-eme2.ranye Sraddha

Tapa-ity-upisate ff. ).

4. Chk: Op’: IV-1§-6(Sa enan

Brahma gamayati.........etena prati-

padyamana imam m&navam dvartam

n-avartante).

Ss Chk: Up’: V-to-1. (Tad ya

ittham viduh).

The $ruti: referring to:—

Those who know it(atma) to be thus,'® is not to be

understood as having reference to those aspirants who

follow the Prajapati-declared Pard-vidyd(or God-scienceor

Wisdom), auxiliary to which they have to know atma(or

theirown soul,first);for ifit did refer to the God-seekers,

then the mention of God-seekers or God-wisdom [Para-

vidyA) again (immediately after the above-cited passage,

viz:—

' those who meditate on Sraddha-united Tapas

or Mother-Father God)'' would be superfluous and

meaningless.

In the texts of Paflch-Agni-vidya,viz:—

Thus do the waters come to be designated as the

Purusha, in the fifth oblation' etc,,* and,

Those of righteous deeds, those of iniquitous deeds'

etc.,* have referenceto the (physical) forms alone like rrian

etc., fashioned according to virtuousor wicked deeds,outof

waters in conjunction with other elements,and that atma

is but in association with those forms. After thus declaring

the distinction between Intelligent and Non-intelligent

Principles, then next,the ^ruti:—

'Those who know it(atma) thus join(the road of)

Archih;and return notto this whirl ofmbrtalexistenceetc'',

Teaches that the non-intelligent nature (matter) is a

thing fit to be discarded,and the intelligent nature(atma)

is the thing fit to be espoused ; so that it is learnt that,

'Those who understand it(atma)thus ' are those (the

soul-seekers) who go by the road of Archih, and return not.

te Chh: Up? :V-10-1 (ye ch-emez.

ranye Sraddha-Tapa ity upasate),

2. Chk: Up®s V-g-1 (Iti tu paii-

chamyam ahutav 4pah purusha-vacha-

so bhavanti).

3» Chk: Up: V-10-7 (Ramaniya-

charanaeh kapiiya-charapah).

4. ‘Ye ittham viduh,’ ChA: Up:

V-2-15.

The passage,—*He conducts these to Brahm,'* as

meaning ' Brahm is attained,' is applicable to both the

aspirant for the realization of pure atma-essence (or

soul-seeker), and the aspirant devoted to Parama-purusha

(or God-seeker), in the light that the mode of meditation for

the former also consists in the contemplating of matter-ex

empt atma-principle, as Brahm-ensouled, and in the rela-

tion that atma is essentially leige to Brahm.^ This holds

conformably to the Vedanta-axiom called the tcU-kratu-

nyS,ya[or the truth'

that the like effort begets like result;

and therefore when Brahm is to be the fruit of a devotee,

heshould have devoted himselfto]contemplation of Brahm.

In the present case, when the fruit Brahm,—as declared

in;

Heconductsthoseto Brahm,'—is mentioned,itis infer

red that the soul-seeker's contemplative mode involves

contemplation of Brahm. How he contemplates on

Brahm was mentioned} viz., he contemplates on Brahm

as ancillary to atma,—atma (Soul) being his chiefaim,—

whereas the God-seeker's contemplation is Brahm Itself,

with hissoul as ancillary to Brahm,—Brahm (God) being

his sole Aim,not atma (soul)].

As regards meditation being ofthe nature that atma

shall therein be regarded as by essence standing in the

relation offealty to the Sovereign God,authority is found

in the Sruti:

Who(Brahm)abides in atma(asSoul ),ofWhom

atma is body etc.'*

&c.

23. 'At whattime departing, the yogis (bhaktas), re

turn, and (at what time) return not, that time

O Bharata-Chief!® I will tell (thee).'*

&c.

24. 'Fire, light, day-time, the bright fortnight, the

six nionthsofthenorth(solstitial)declination,

then,going forth,the Brahma-knowing men go

to Brahm.''

I. This is a very difficult passage

to understand. [t is enough here

to state that the soul-seeker contem-

plates on sou? in its relation to God ;

whereas the God-seeker contemplates-

or: God in His relation to soul.

2. Bris Up?: V-7-22, Kanva-patha

(Ya atmani tishthan...,..yasy-atma

sarIram &c,)

3- Nom de Guerre and patronymic

of Arjuna.

4. Vide, Pras: Up°s I, 9 to 12.

Time in this verse implies the Path where the Presid

ing Intelligences or deities who preside over time-divi

sions,from the day up to the year,dwell in great numbers.

The Path or the Road is either that, going by which,yogis

do not return,or that, going by which, men ofgood deeds

return. That road,I shall describe. The mention of fire,

light, day,bright fortnight,and the six monthsconstituting

the Northern journey(ofthe sun),impliesthe year also.

^ &c.

25. '

Smoke, night and similarly the dark fortnight,

and the six months of the south (solstitial)

declination ;—there,attaining to Lunarlight, the

yogi returns.'*

This indicates the Path of smoke etc., on which lies

the Pitfi-loka etc.,(or the realms ofthe Manes). Theterm

yogi here is used to denote the man ofgood deeds.

&c.

26. '

Verily are thesePaths—the White and the Black

—permanently ordained.for the Kosmos. By

the one,the non-returning (state) is reached,

by the other,there is return again.'

The White Path is thearchir-&diythe Black is the dhUm-

&di. He who goes, by the Whil? Path, goes to that, from

which he returns not; but by the Dark Path,he turns back.

1. Thisis called the rchir-dat

Marga or Deva-ydna.

2. Thisis called the Dhieim-adi

Marga or Pitri-ydna.

The Whiteisfor the two kindsofthejhanls(the God-seeker,

and the atma-seeker), and the Black is for the man who

does meritorious work (entitling him to reap material plea

sures). These two Paths for the three kinds of devotees

(wealth-seeker,soul-seeker and God-seeker),arethus decla

red in the Sruti:—

'(i)Those who understand it (atma) thus, and (2)

those who in forest (retired place) meditate on Sraddha-

Tapas(or Mother-Father aspect of God),join the Archi{=

the Bright Path). Then, those who in their own place(or

village) devote themselves to sacrifices {;=ishti)^ public

works (=^«r/a;M=constructing tanks, wells etc)., charities

(^=dattam), and other pious acts (f/f), join the Dhuma (==

the Smoky Path)'.*^

^qcfr Sic.

27. '

Knowing these Paths, Partha 1 no yogi will be

deluded. At all times, therefore, Arjuna! be

united in yoga.

Knowing these Paths, the yogi will not be under

infatuation, at the time ofdeparture(from earth). He shall

travel by his own (rightful)deva-ydna, or Divine Path.

Hence, daily ponder over this Path of archir-ddi. This

daily meditation ofthe Path constitutes the yoga-yukta,or

he who isjoined to the contemplation (of the Path).

Now the fruit of knowing the Sastra-impoft of the

Two Lectures(the Seventh and the Eighth),is stated:—

&c.

28. '

Whatever fruit is declared for Vedas,Sacrifices,

Austerities and Gifts, the yogi transcends all

by knowing this;and reaches thestate,supreme

and primal.'

For Vedas={ox prosecuting the studies of the Vedas,

w>.,,Rik,Yaju.s,Sama and Atharva.

YajHas=th& various ritualistic SacriBces.

austerities, mortification by fasting, rigorous

penances etc.

gifts,givingin charity, philanthropic works etc.

All these and such like are merit-bringing.

Whatever rewards are assigned (in the $astras) for

tho^ pious practices, he, who knows the greatness of the

nature ofBhagavan declared in these two discourses,tran

scends. This is to mean thatthe knowledgeof this brings

him so much blissfulnessthat he makeslight oftherewards

appointed for Vedas etc.,considering them as insignificant

as a blade of grass.

F(7^2=become yogi orjftanior God-lover. He reaches

the Supreme and Original Abode, the Abode of all the

jfianis (saints=redeemed souls).

OM TAT SAT.

Thus closes The Eighth Discourse,

Named The Akshara-Parabrahma-Yoga,

Or Communion with the Immortal Parabrahma,

With Sri U&manujus Commentary thereon,

In the colloquy Between Sri Krishna and Arjuna,

In the Science of Yoga,

In the Divine knowledge of the Upanishads

Or the Chants ofSri Bhagavan,

The Bhagavad-Gitd.

SRI

BHAGAVAD-GITA

THE DIVINE LAY,

WITH

SRl RAMANUJA*S YISISHTADYAITA

« •

COMMENTARY.

LECURE IX.

NAMED,

rAja-v/dyA-raja-guhya-yoga,

THE BOOK OF KINGLY WISDOM,

AND KINGLY MYSTERY.

Sri Yamunachdrya

• Krishna'sown omttipresetUgreatness

;might, spite man'sform;

GreatsouVs

xcellence;Love's way,oftheseth'Eighth doth inform.

Sri Yo^ PSrthasirathi AiyangSr.

AUIVI

^HAGAVAD-GdTA

WITH

SRI ramanuja's visishtadvaita commentary.

• «

THE NINTH LECTURE,

NAMED

rAja-vidyA-rAja-guhya-yoga.

THE BOOK OF KINGLY WISDOM AND

KINGLY MYSTERY.

Sri Bhagavan continued:—

3% giTcR &c.

I. '

This,the highest mystery of jflana coupled with

vijflana, I shall declare to thee,—the artless,—

knowing which thou shalt, from all that is

impure, be delivered.

[HE fundamental principles distinguishing the different

kinds of (God)-devotees(upasakas), were discussed

(in Lect: VIII).

Now(in Lect IX)(i),the gloriousgreatnessofParama-

Purusha,the Objectofdevotion;—(2)Theimportance ofthe

jHdnts(God-Saints);and (3)The nature ofdevotion called

Bhakti or Upasana(God-love),will be examined into:

Kfishna,addressing Arjuna,says:—

'To thee Arjunal'who art artless,I will impart the

mysterious knowledge {jHana)relating to bhakti or devo

tional contemplation,'and the further knowledge {vijHand)

relating to the important goal to which it leads.'

Artless or undistrustingor hateless {anasuyave\ means

that thou art ofsuch a(Godly)disposition that when thou

hearest ofthelimitless glory ofMyself—a glory extraordi

nary and matchless—,thou hast confidence or perfect trust

that it is so.

Knowing that knowledge, and reducing the same to

the extent of practising it,thou shalt be relieved of all

the (ills) or impurities that obstruct the way to thy

attaining Me.

&c.

2. '

Sovereign knowledge is this, and sovereign my

stery—sanctifying and best;conducive to reali

zation;inseparable from Dharma; most agree

able to practise;and unfailing.'

Ra.ja-vidya=Y^VR^y knowledge, or knowledge most

supreme.

Raja-guhyam=YAX\^Y mystery, or mystery of the

highest kind.

Kings are those oflarge and deep hearts. So is this

kingly knowledge one, appropriate to those having such

minds(or hearts). Only people oflofty minds possess the

discretion as to whatthings they must keep secret(or sacred

from profane view). To these is this knowledge, a sacred

mystery, pure and,

/'ai'f/ra»i=sanctifying=having the virtue to cleanse

all taints which prevent My being gained.

1, This mystery of the Path of

Bhakti is again taught inthe XVITIth

Lecture, vide verses, 64 and 66,

(called charama-sloka). On jAadna and

vijhdna, see nutes 3 and 4, f: 125.

Also see VII-2.

Pratyaksh-avagamam. Avagamam is that which is ap

prehended,and thereforean objectofapprehension,ordirect

perception.' Hence that fact which becomesareal perceived

fact in consciousness is pratyaksh-dvagamaw. The import

ofthis is that, worshipped in loving devotion {bhakti), I

immediately reveal Myselfto the devotee. Then,also,itis,

Dharfnyam=ihKi which is inseparable from Dharma,

(righteousness, virtue). The quality of virtue or righte

ousness is known to be the means to effect spiritual

consummation [nissreyas).

In itself, byvery nature,the practice ofvirtue is happi

ness. But when it is found capable of making Me present

(or revealed to the devotee),itis, while itselfa most pleasant

quality to cultivate, is besides the way leading to the

exquisitely blissful Goal, Myself.

Hence it is su-sukham-=most pleasant or agreeable to

practice. Being so congenial,it(the knowledge I am going

to reveal) is one which must,in gratefulness and love, be

acceptable. (It is also),

Avyayam=-akshayam = unfailing=imperishable. For,

God-love {bhakti),is one which does not cease as soon as

I am reached, but it continues unabatingly thereafter.

I reckon,that, when to a loving devotee of this kind

I deliver My Own Selfentirely,even then that is no suffici

ent compensation for the love he has borne (for Me). I

reckon too that even when I have given My own Self to

them, I have done little or nothing for him. That is how

I think of My beloved lovers.

1. Krishna Incarnate is here con-

sidered as Virtue itself having taken

that Form, which could be actually

seen and felt by men. In Shagavata,

Rudra praises Krishna thus: ‘ Namo

dharmaya brihate Krishyay-akuntha

medhase.’ Also Bherata says: ‘Kyish-

nam dharmam sanatanam.?

3. '.People, heedless of this Dharma,Parantapa

fail to reach Me, and revolve back into the

mortal course of Samsara.*

Dharma is this holy Means known as Upasana (God-

love). It is a virtue that has the fond object, Myself, as

its Aim ;and the very practice of it is most pleasant and

genial. It achieves for the practicer the highest of his

ambition. Myself. Whoso, having arrived at the brink of

practising this kind ofdevotion,are found lacking in atten

tion,or fervour united with earnest longing, fall short of

reaching Me,and allow themselves to be carried along the

current of lethal Samsara.*

Oh I Is this not very strange!!

Listen then to the Ineffable Glory of Me,—the Goal.

&c.

4. 'By Me is all this Kosmos filled,—by My subtle

Form. All existences find in Me their rest,

but I do not rest in them.'

^ &c.

5. '

Behold MyDivine Powerthat while beings are not

upheld by Me, I am yet the Upholder of all

beings;and yet am I not seated in them- By

my will I hold all.'

All this Kosmosconstituted of.Sentient and Insentient

creatures, is permeated by Me.

By MysubtleF(?r7«,=insensible or indiscernible{avyaktd)

Form. This means:

My natureas the unrevealed presence,

as the internal(hidden) Ruler[antarydmin)l In spirit,thus,

I pervade. I do so in My relation to the Universe as the

Sovereign Lord {Sesht)^ and for sustaining and ordering it,

as declared in the Sruti—{Antarydmi-Brdhmand]:—

'(He)Who sits in earth .Whom earth knows not,'^

(He)Who sits in atma, Whom atma knowsnot'*,

etc,in which the pervasive character oftheindwelling Deity

in all sentient and insentient things, unseen by them, is

evident

Hence all existences have their Rest in Me,in My as

pect as the Internal Ruler. That I am the Internal Ruler,

is expressed in the same Antarydmi-Brahmana* thus:—

'(He)to whom earth is body. Who,in the interior of

earth, rules'®

(He),to Whom atma is body. Who,in the interior of

atma,rules.'*

By saying'

body' and'

Ruler',the subjection of all

things to His rule, and all things deriving their existence

from Him is established. Hence He is also the Sovereign

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