Shri Bhagavad-Gita 19 страница

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Lord and Master {Seshi).^

^ ButI do not rest in them\—Ks for Me, I do not

derive support from them ; meaning that I do not in any

way owe to them My own Being.

Beings are not upheld by Mel This means that I am

no held by them in the manner thata vessel upholds water,

but that I support all existence by My will.

Just fancy this wonderful Divine mode of Mine iyogam

aisvaraffi). The wonder or Divine Power is that my way

isso unique and singular,and that it does notfind compari

son elsewhere.

What is this yoga(wonderful Mode or Power)?

Iam the Upholder ofall beings,andyetIam notseated

in them. By My willIhold all':—

I am the Supporter of all beings {bhuta-bhritY and I

derive no kind of benefit from them.

Mam-dtma=^Y niind= My will. My abundance of

will {manomayalt)alone is the Cause ofexistence, the Prop

ofexistences,and What establishes an order for existences

{Bhuta-bhdvanak).*

An illustration is now given to show how all things

depend on My will for their being and moving:—

&c.

6. '

Know,thatlike unto the mighty air,suspended in

space and moving everywhere, all things are

supported in Me.'

'As in the supportless space, the mighty air rests and

moves everywhere.' This means that the air is so held in

the proplessvault ofspace by My power ; that is, it is so

held by Myself.

Hence know that all things are in Me, Myself being

Unseen.

The Veda-wise declare thus:—

'Thegenesis ofthe clouds,the massing(ofthe waters)in

the seas, the phases of the moon and the waftings of the

winds, the flashings of the lighting,and the movements of

the Sun,are all the marvellous miracles of Vishnu.'"

The §rutis also declare likewise:—

By the command ofthis Imperishable alone,the Sun

and the Moon are kept supported in their places.'*

1. The 6th name of God. Cp:

Tatttiriya: Nadrdyanam:\-2; Kaushe-

taki Up°: IIT-9.

2. The oth name of God=The

. Bearer, Nourisher, and Giver of all

good things,

3 (Meghodayas sagara-sanni-

vrittirindor-vibhfgas sphuritini va-

yoh etc).

4. Bri: Up?: V-8-9 (Etasya va

aksharasya prasasane Gargi Ssiiryd-

chandramasau vidhritau tishthatah).

•By His fear, the wind blows; by fear, the Sun rises;

by His fear also, the fire and Indra etc.'*^

That by the fiat of Bhagavan's (God's Junaided will

alone,that all thingslive and move has thus been declared*

That,likewise, the origin and thedissolution of things also

is due to His will is next declared:—

&c.

7. 'All beings, KaunteyaP enter into My Nature

at the end ofa Kalpa.^ Again do I emit them

at the beginning of a Kalpa.®

All movable and immovable things enter into My own

Nature,i. e..prakriti which is My body designated tamos

(darkness=the indistinguishable, indifferentiate vast ex

panse of matter-stuff;, which has no name, form and

division (in its indistinct state).

At the end ofa Kalpa: when the period ofdissolution

comes for the four-faced Brahma. At that time all crea

tures pass into Me by My will.

The self-same creatures do I bring forth again at

the dawning ofa Kalpa. Says Manu:—

This became full of tamas(darkness)'etc.,*

He,willing(to produce)from His own body'etc,®

Say the Srutis also thus:—

Of Whom avyakta(indiscernible matter)is body'.*

Avyakta mergesinto akshara^ and aksharainto tamos'.''

'It was tamas in the beginning, by tamas was all

hidden and indiscernible {apraketam)'.

1. ait: Up*: ii-8-1 (Bhishdz smad

vatah pavate, bhishodeti siiryah etc).

2. A matronymic of Arjuna.

3. See note I, p. 1353 1, pz 141.

4. Manu:i-§. (Asid idam tamo-

bhiitam etc).,

5. Manu: i-8 (Soabhidhyaya

garirat svat etc).,

6. Sub: Up: 7. (Yasyazvyaktam

sarlram etc).,

7- Subd: Up: 2 (Avyaktam aksha-

re Ifyate etc).,

8. Tait: Bra rii-8-9 and Rig Veda

viii-7-17. (Tama sit tamasa giidham

agreepraketam). afrakefam=apra-

jiayamanam = incomprehensible.

Again and again do I, resorting to My Nature,

emit all this multitude of beings, lying helpless

in the power of Nature'.

I have recourse to My own Nature(materialsubstance)

of marvellously mutatory nature and make it differentiate

.in an eight-fold way. And I repeatedly create from time

to time the four-fold sum of beings composed of Devas,

mankind, animal and stationary kingdoms, lying(in their

dormant state) powerless in the folds of My alluring and

guna-sated Nature {prakriti.)

But it may be asked that creative acts involving in-

equalites must bind Bhagavan Himself, by having neces

sarily to impute to Him the blame of having created a

Universe full ofdifferences, and thus imputing to Him also

the attribute of pitilessness(or heartlessness). Reply to this

objection:—

T^fft &c.

9. '

Never do those acts, Dhanafijaya! fetter Me;

(for)1 am,(or do sit) indifferent as one with

no attachment for those acts.'

The diversities of creation etc, do not implicate Me,

nor do they pointto a charge of mercilessness being laid

against Me ; because, the reason for all differences such as

devas, man etc., lies in the fact ofembodied atmas,—which

are ofa conscious (or intelligent) nature,—having, to their

account, past deeds (which determine the varieties).

I. These terms mean 'injustice and partiality'in ordinary parlance.

As for Myself, I am quite unconcerned as regard the

differences,and I stand as a passive neutral. Says the Fra-

merofthe(Vedanta) Aphorisms(=the Sutrakara=Vyasa):

'Inequality (tof dispensation) and cruelty, are not (to

be ascribed to the Lord),on account ofHis regarding(Kar

ma=atma's merit and demerit).'^

"(Ifit be objected): no Karma,because of non-distinc

tion (between souls attime of dissolution)'; (we say)

no,

because it (the atmas) is beginningless; non-distinction

holds also (because names and forms for atmas were

absent at time of dissolution), and it is so declared (by

5ruti'.*

&c.

10. '

By Me,the Superintendent,doth Nature beget

all mutables and immutables. Indeed is this the

reason, Kaunteya I that the Universe doth

revolvd*

As determined by the meritsand demeritsofembodied

souls {kshetrajHas), My material Nature brings forth all

moving and non-moving things, under Mysupervision (/. e.,

the decreeing of My will). Also by My willing, confor

mabletothedeedsofembodied souls,does the Universeturn.

Behold thus(Arjuna!), My Lordly power,(axsvaram

yogam,see verse 5),or the wonderful manner(ofconducting

the Universe ), by the Son of Vasudeva ; My Sovereign

Mastership, My Infallible will. My beingexempt from the

reproach of mercilessness etc. Say the Srutis:

'From this doth the Miracle-worker (May!) project

all this Kosmos; and in it, the other(atma)is confined by

(His) will (maya).'®

'What is maya but Nature is so to be understood ; as

for the May!,He is the Great Lord Himself.'*

1. Bra: Si: Il-1-34. (Vaishamya

nairghrinye na, sipekshatvat).

2. Bra: Si: ii-1-35. (Na karm-

avibhagad-iti-chet, na, andditvat

upapadyate-ch-apy-upalabhyate cha).

3. Suet: Op®: IV-9 (Asman Mayl

srijate visvam etat, tasmims-ch-anyo

mayay4 sanniruddhah).

4- Suet: Up®: iv-10. Mayam tu .

prakritim vidyin Mayinam tu Ma-

hesvaram).

11. * The witless fancy Me as man incarnate,ignoring

My transcendentcharacter,that I am,ofbeings,

the Sovereign Paramount'.^

On account oftheir sins, ignorant dunces mistake Me

—Who am in human semblance—to be like any other

specimen of(ordinary) humanity;—Me the Great Lord of

creatures, the Omniscient, The True-willed, the only

Cause ofthe vast Kosmos,—Who assume the mask ofhuma

nity from motives of infinite compassion for creatures that

they may have access to Me.

Ignoring this My superior and singular hypostatic

nature,disguis ed in human form,—assumed on purpose,to

be within the reach ofall, and a vehicle for the display of

Divine qualities of shoreless mercy and bounty, simpli

city, love, etc., pertaining to the Great Lord of beings—

they despise and disregard Me asif I belonged to the

human kind.

&c.

12. 'Wedded to the deceitful fiendish and demoniac

nature, they are of vain hopes, vain acts, vain

knowledge, and of perverted minds'.

The fiendish {rdishasi), the demoniac {asuri) nature

is inveigling, and shuts out from view the superior nature

and the qualities ofinfinite mercy etc., which are hidden

under My anthropomorphic exterior. And this, they es

pouse. And they become,

Mogh-dsdh=o( vain appetites, or longings destined to

remain unfulfilled;

Mogha-karmdna}}-=o{vain endeavours;

Mogha-jflilnHhsto{ vain knowledge or fruitless know

ledge,inasmuch as they have wrong notions ofall movable

and non-movable things which belong to Me;

Vicketasah='L{\iQyi\s& bereft of true understanding

concerning everything.

By taking Me,the Lord ofall, as but resembling any

ordinary mortal, whatever man may do towards Me, and

whatever efforts, with any end in view, may he begin,shall

all go in vain.

HWRfg &c.

13. 'Butthe great-souled, Parthal, wedded to divine

nature,ken Methe Origin ofthings,and the In

exhaustible, and worship Me with rapt minds.'^

But those, whose self-acquired merits have led them to

come to Me as their Asylum; whose bondsofsin have been

broken down, and who partake ofthe divine nature, are

noble-souled[mahdtmSs). And they know Me as the Begin-

ing of all things,and the Infinite—i.e., of such a nature,as

Whose acts and epithets are beyond reach of word and

thought,—Who incarnates in man's guise out of infinite

compassion,—to protect the good. Knowing Me thus,

they adore Me,with minds exclusively devoted to Me.

Exclusive devotion ofthe mind means: that exultant

state ofthe mind which is ecstatically so transported with

love for Me,that, were it not for such worshipful devotion

al mood, not the mind alone,but the soul itself, together

with the external senses, would become insupportable.

They worship Me,then,in such singleness of mind,as

if worship alone constituted their sole end and aim.

&c.

14. '

By ever chanting hymns of Me, in firm resolve

engaged in My services,falling prostrate before

Me in rapt love, the hopers of eternal union

with Me,meditate on Me.'

Overwhelmed with intense love for Me, they discover

that it is impossible to support existence for even an tnfini-

tessimal partofa momentwithout being engaged in singing

My names,or in holy exercises,or falling prostrate before

Me,(the physical representation of the humbleness and

poverty ofthe soul,and offering ofselfin love).

They repeat and call upon My names,—which connote

the several distinguishing attributes of My nature,—their

frames quivering and hairs bristling with joy, thrilled

in holy excitement at such recollections, their voices tre

mulousand convulsed with holyjoy,uttering broken speech,

and constantly reapeatingin yearning notes such names as

Narayana,^ Krishna,* Vasudeva® etc.

With equal zeal are they assiduous in the performance

of holy duties and worship,as helps to which,in firm deter

mination, they employ themselves in the laying out of

gardens and construction qftemples etc.

They stretch themselves oh the ground—(overcome by

holy passion)—like a fragile reed, regardless of dust, mire

or pricking pebbles,all theeight*membersofthe body—the

heart{manas),the intellect{buddht),the sense ofself-regard

(^abhimdnd),the two handsand the twofeet, and the head—

falling prostrate in united concerted devotion and worship.

1. ‘Or the Eternal Lord of

Bliss,—in Whom all the sdrdh or

eternal hosts of psychical and mate-

rial entities ever live, move and have

their being, and who, consequently,

is designated their Ayana or Sus-

tainer, Mover and Final Goal (accor-

ding to the threefold etymology of the

word Ayana).’ Ps: 87, Engl: Tran:

Tatva-traya. <Al)so see note 5, p: 8.

2. See note: 2, p: 18.

3. See note 2, p: 246; note 2,

p: 261.

4 ‘Mano buddhy abhimanena &c,’

Ever and incessantly praying(in accents oflove) to be

eternally united to Me, they ever meditate on Me and

worship Me,with the vivid fervent appeal that in holy

service they may realize their true atma-nature of abase

ment and abnegation {dasyd).

gpmlCT &c.

[5. 'Others again worship Me with the Sacrifice of

Knowledge,* and (so) meditate on Me as the

Unity, the Distinctivit)', the Diversity, the

Infinity?'

Others,the great-souled,there are,who by means of the

aforesaid methods of hymning etc., meditate on Me with

whatiscalled the'Knowledge-Sacrifice.'* How? By reflect

ing Measthe Unity comprising the infinite varied diversity

displayed in the form of the Kosmos. The gist of the

teaching here is, thus,this;—

The Blessed Lord Vasudeva® alone is(the Unity)hav

ing as his body in the most tenuous subtle state, the Prin

ciples of Intelligents (chit) and Non-Intelligents {achit),

having no names, forms or divisions(or partitipn). By His

unopposable Will he resolves:

I shall be as My manifested

mode having for My body the Principles ofIntelligents and

Non-Intelligents in their gross state, having names, forms

and divisions.'

Hence, He Himself,the Unity,is seen as in His mani

fested Kosmic body, exhibiting the marvellous variety of

existences, such as the devas, . the human, the animal

and the stationary kingdoms. Contemplating Me thus,

do they worship Me.

And therefore do I declare that I am the Kosmic-

constitutioned

1. This verse explains the pure

mental form of contemplative devotion

without bodily service).

z Or what may be called the

‘homage of intellectual worship ’,

3: See note 2, p: 246,

16. '

I am the kratu,' I the yajfia,* I the svadha,'

I the aushadha,* I the mantra'', I Myself the

buttter,® I the fire,' and I the hutam.'®*

1. Kratu: I am the rituals of Veda-sacrifices known

as Jyotishtoma® etc.

2. Yajfia: [ am the acts of daily Sacrifices, the

enjoined daily obligations, the Mahayajfia.'.®

3. Svadha: I am the food oblated in the Sacrifices,

which goes to nourish the hosts of Pitfis(departed ances

tors,or divinities who preside over them).

4. AushadMa-. The classes of plants in general, or

herbic compounds,or grain etc., offered, is Myself.

5. Mantra: 1 Myselfam the manira,or holy verses

chanted during ritualistic ceremonies.

6. I am the clarified butter(which is poured into the

fire accompanied with mantras). This implies all other

offerings such as soma.*

7. I am the fire known as Ahavaniya§ etc.

8. Hutam=Homam=the act of Sacrifice. This also

is Myself.

&c.

17. 'Ofthis Universe, I am the Father, the Mother,

the Patriarch, the Grandsire; the Knowable,

the Holy,the syllable

Aum';also the Rik,the

Sama,the Yajus.'®

9. The name ofa Sacrifice to gain father to son perpetually;the ^ava-

Svarga. ttlya is the fire that is lit from this for

10. See note 2. p. 96. Cp.iv-24: sacrificial purposes;thei}a>bA(Mjbthe

£h

:Gis sacred fire placed towards the south,

* For an explanation, see note called Anvaharya-pochanaintheBrSh.

underix-20. ma;as.See CAA 5 Up°\ iv-ii, 12, 13,

§. TheTretagniortheThreeFires, 3. The threedivisionsofthe Vedas

arethe <«J>-A<i/(i/yai=the householder's a»the Trayl.

consecrated fire transmitted from.

g. The name of a Sacrifice to gain

Svarga.

10. See note 2. p. 96. Cp, iv-24:

Bhs: Gis

* For an explanation, see note

under 1x-20.

8. The Tretagnior the Three Fires,

arethe Gérhapatya =the householder’s

consecrated fire transmitted from

father to son perpetually ; the Akava-

miya is the fire that is lit from this for

sacrificial purposes; the Dakshi2 isthe

sacred fire placed towards the south,

called Anvaharya-pachana inthe Brah.

ma as. See ChA: Ups iv-11, 12, 13.

3. The three divisions of the Vedas

mthe 7rayi.

Tt is Myself Who stand to this Universe,composed of

moving and non-moving things, in the relation of Father,

of Mother,of Patriarch and of Grandsire.^

The term Patriarch,signifies that intelligent

Original Progenitor Whoisthe Cause ofbirth,distinctfrom

the immediate mother and father.

Whatever little, that by the Vedas is knowable, is

Myself; and Myselfam the Holy Sanctifier.

The Indicator also, the Pranava (Aum), the Seed of

the Vedas,is Myself.

The Veda itselfcomposed of Rik, Sama and Yajus,is

Myself.

&c.

18. '(I ?im)the Way,the Prop(orSpouse),the Master,

the Witness,the Abode,the Refuge,the Friend;

the Seatofevolution and dissolution, the Depo

sit, and the Imperishable Seed.'

(7«//A=That which is reached, or the several regions

(of bliss)reached ;the Way; the Goal.

Bhartd=He whoSupports,theProp or the Stay(likethe

husband of the house);Orthe Sustainer(like Gravitation)'

Prabkuh=1hit Master=the Ruler the Sovereign.

Sdkshi=Th.& Witness or immediate Seer.

Nivdsah=Th& Abode or the Place where all things

dwell.

Sara^m=T\ie Refuge, or The Intelligent Being, to

Whom souls may resort,for fulfilment of hopes and avoid

ance of evils.

Friend, or Who wishes all well.

Tt is Myself Who stand to this Universe,composed of

moving and non-moving things, in the relation of Father,

of Mother,of Patriarch and of Grandsire.^

The term Patriarch,signifies that intelligent

Original Progenitor Whoisthe Cause ofbirth,distinctfrom

the immediate mother and father.

Whatever little, that by the Vedas is knowable, is

Myself; and Myselfam the Holy Sanctifier.

The Indicator also, the Pranava (Aum), the Seed of

the Vedas,is Myself.

The Veda itselfcomposed of Rik, Sama and Yajus,is

Myself.

&c.

18. '(I ?im)the Way,the Prop(orSpouse),the Master,

the Witness,the Abode,the Refuge,the Friend;

the Seatofevolution and dissolution, the Depo

sit, and the Imperishable Seed.'

(7«//A=That which is reached, or the several regions

(of bliss)reached ;the Way; the Goal.

Bhartd=He whoSupports,theProp or the Stay(likethe

husband of the house);Orthe Sustainer(like Gravitation)'

Prabkuh=1hit Master=the Ruler the Sovereign.

Sdkshi=Th.& Witness or immediate Seer.

Nivdsah=Th& Abode or the Place where all things

dwell.

Sara^m=T\ie Refuge, or The Intelligent Being, to

Whom souls may resort,for fulfilment of hopes and avoid

ance of evils.

Friend, or Who wishes all well.

I. Cp:^«3: Up"-. 6:

Mata Pita God, vide P:747, Neely's Histt Part

Bhcata Nivasas^ara^am Suhrid Gatir of Rel.

Nuaya^ah'. About Motheihood of

God, vide P: 747, Neely’s Elist : Pars

of Rel.

Prabhava-pralaya-sthdmm—Thit Seat, I am, of what

ever comes into being,in whatever dissolves,and wherever

these may happen.

Nidhanam, Thatin which isdeposited=thethings that

are born and disappear. Myself are they.

Avyayam bijam=Tht Imperishable Seed,the Exhaust-

less Cause, wherever found.

&c.

19. 'I give heat;I send,and also hold back,rain;Iam

Immortality as well as Death ;and Satand Asat

am I, Arjuna 1'.^

Through Sun,fire etc.,I myselfemit heat. During the

summer season etc., I hold back rain,and in therainy season

etc., I give it forth.

I am Immortality=the Life by which the world lives.

I am Death or thatby whichthe world becomes destroyed.

Not to be prolix, I am Sat=Ens, and Asat^'Son-ens.

Existence=that which exists in the present time.

./4ja^-Non-existence=that which existed in the past, that

which may exist in the future. I am thus He who exists

in every mode in which the sum of things Intelligent and

Non-Intelligent,composing My body,exists.

The noble-souled {Mahdtmas, referred to in verse 13,

ante)are,thus,those who contemplate Me as the Unity,

corporeally manifesting Itselfin multiformity and multeity,

in the macrocosmic scene. Thus do they worship Me, the

million-shaped Shapeless.

In order to bring into stronger relief the character of

the noble-souled God-wise,—whose method of enjoying

the Blessed Lord and Lord alone,has just been depicted,—

the behaviour ofignorant men,covetous of desires,is now

described;—

20. '

Those ofthe three Vedas, the Soma'-drinkers,

sin-purihed, pray for Svarga-destiny, by wor

shipping Me by Sacrifices; and reaching the

joyous world ofSurendra, taste in that firma

ment,the delights of the celestials,

% &c.

21. 'They, after enjoying that spacious world of

Svarga,merit(punya)-exhausted,enter into the

world of mortals. Thus do the addictors to the

ways of the three (Vedas),—pursuers of

desires,—obtain the transitory (states).'*

TheThree Vidyas or Lower Spiritual Sciences are the

three Vedas, Rik,Yajus and Sama. The followers ofthese

are called the Trai-vidyah, They are mere followers of

these, and not the devotees of the Ends of the Vedas,or

theVedantas

(=Upanaishads=Theosophy=DivineWisdom

=The Highest Spiritual Science). The latter, the followers

ofthe Vedantas are indeed the Mahatmas (High Souls)

And it,is they who,as beforementioned,know Myself,asthe

Object,taught by all the Vedasto be known,and by'chan

ting My hymns' etc.,(verse 14)and intellectually contem

plating Me by the'

Sacrifice of Knowledge'etc.,(verse 15,)

—^both stimulated by their intense love for Me—worship

Myselfas their sole Acme of ambition.

1. The juice of the ‘ Asclepias or

7Esculapius.’ But Anna Moresvar

Kunte in his work Ashtdnga-hridaya

says, it is ‘Sarcostema Viminalis.’

(Ps 3).

2. Read Bra: S#: III-1-9 kritat-

yaye 2 nusayavan &c. And Bhdg

ITI-32-21: ‘Tatas te kshina-sukri-

tilh &c,’

Whereas,those who are addicted to the three Vedas

pray for Svarga astheir chiefend,by partaking oftheSoma'

after offering it to Indra and other ordinary divinities in

Sacrifices,in the manner prescribed by those Vedas.The

barriers of sin which obstruct the passage to Svarga are

thus removed ; and they adore Me as Indra etc., to whom

the sacrifices relate, not knowing that behind the forms

represented by Indra etc., it is I that am.

Rid ofaffliction, they enter the world of Indra—the

Lord ofthe Suras—and there taste the exquisite delights

ofthe celestials(devas).

Thus do they abandon themselves to the delectations

provided in the vast regions of Svarga; but when the

merit which secured them all this fruit,getsexhausted,they

again enter the world ofthe mortals.

They thus forego the advantages of the ripe wisdom

enshrined in the Trayyantas (=Vedantas), but merely

hunger after the material delights of Svarga etc., thus

devoting themselves to the behests contained in the three

Vedas, and only obtain states involving elevations and

reversions (^=igat-a.gatam—XxdSi%\\.ory states): meaning that

their enjoyments in Svarga etc., are ofa trivial and tran

sient nature,involving a turning back.^

Whereas,the Mahatmas(God-wiseSaints) give them

selves up to ardent loving reflections ofMyself,and achieve

Myself, Who am the inexpressible measureless Bli.ss Itself,

and never return. The other features distinguishing these

Mahatmas are further dwelt on:—

22 'Whoso, personages, devoutly meditate on My

self,precluded from all else,for such,—the ambi

tious ofeternal unionship with Me,—I under

take to secure that unionship (yoga), and per

petuate it (kshema).'

An-anydh=Whohaveexcludedthemselvesfromallother

desires, or whose Centre of Hope and Joy is exclusively

Myselfand no other. They ever ruminate on My thoughts,

for a deprivation ofsuch thinking would,in their case,be

cessation of their very being itself. Hence, incessant

pondering over Me is to them an end in itself. Whoso^

Mahatmas of this description, devoutly contemplate Me

t. e., wholly contemplate Me,/. e., contemplate Me in My

fullness and entirety {patiiah upSsate) as possessed of all

the glorious(Divine) attributes,and in My relation to.all

Kosmic glories,—^whoso,Mahatmas,contemplate Methus—

and who aspire for eternal fellowship with Me, I Myself

accomplish that end (yosa) for them,—from which there

is no returning,—and I do(further) preserve thatrelation

ship in perpetuity {jkshema)}

&c.

23. '

Even those who worship other divinities,in love

and faith, worship Myself,Kaunteya!,but(they

do so)in an informal manner.'*

Those also, who are worshippers of Indra and other

lesser divinities-—being followers of the Tri-Veda lines,—

and who perform sacrifices directed to Indra etc., are in

reality directing them to Myself. For,for reasons stated

previously,all(Indra etc).,form Mybody,ofwhich I am the

Soul. And every term,Indra etc., finds its ultimate signifi

cance in referring to Myself.

1. Sch: ‘ Yogozlabhasya labdhas

syat, 4shemo labdhasya rakshanam.’

2. With reference to this verse,

Annie Besant said in her address be-

fore the Theosophical Society in

December 1895:—

‘‘The Christian writer said he en-

vied Hinduism that phrase in its Scrip-

tures, and he wished he was able to

quote it from his own Bible instead

of finding it in the Janguage of another

faith,”

They however perform sacrifices,ignorantof thisform,

or law. They do not worship Indra and other divinities in

the manner that Vedanta passages such as:

Where(in Paramatma)the Four-Hotri-rituals,obtain

their fulfilment through the devas'' etc., inform how cere

monial worship applies to those divinities. For such

Vedanta passages, while directly enjoining worship of

Indra etc., as constituting the body of Paramapurusha,

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