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indirectly enjoin the worship ofParamapurusha Himself,as

the Spirit ensouling that body.

(The meaning ofthe Vedanta passage quoted is this)

The Four-Hotri-service ofrituals: Agnihotra*,Darsa,>

Purnamasa* etc., find their fulfilment through Indra etc.,

constituting the body of Paramatma,by means of Param

atma Himself, Who is theirSoul.That,ofsuch(Paramatma-

ensouled)Indra etc., these rituals being the worship, they

(the rituals)obtain their fulfilment from Him. {sampat=.

fulfilment=fruition)

Hence, the votaries of the' Traividya (or the

Karraa-Kanda of the Vedas) do not understand that

rituals are but worship-services ofParamapurusha Him.self

having Indra etc., as His body,and that Paramapurusha

Himself is the real Object of that worship.

Hence they are entitled to limited recompense, and

possessthe character to fall(from the placeorstate,gained).

ff^4wif &c.

1. Zatt: Aran YI1-11-2. (Chatur

hotaro yatra sampadam gacchanti

devaih).

2. Keeping sacred fire, and daily

throwing oblations into it, rice, ghee

etc.,

3- Darsa=A penance. Says Zasts

Sam: 1-6-8: (ya evam vidvan amava-

syam yajate).

4. Another penance. Says 7ai?:

Sam : 1-6-8: (ya evam vidvan paur-

namasim yajate). See note under

Il-41 Bhs Gizsand Sruta-prakasika, p.

188 (Telugu Edition), =gloss on Sr:

Bhashya.

24. Verily am I the Enjoyer ofall sacrifices, and the

sole Lord. But they know Me not rightfully.

Hence do they fall.'

Prabkur-eva cha=-l am the sole Lord,means:I every

where am the Granter offruit

Stupendously strange it is,indeed, that by the self

samekarma(sacrificialceremoniesetc).,engaged in(by men)

with the simple difference of motive(with which it is per

formed)some merit poor fruit, and lose itagain;butothers

come to possess the unlimited and transcendentally blissful

fruit,—Paramatma Himself,—and not losing it for ever.

This is explained:—

qtra &c.

25. '

To the Devas^ go the devotees of the Devas';

to the Pitfis* go the devotees ofthe Pitfis ;* to

the Bhutas go the worshippers of the Bhutas,

and My worshippers indeed to Myself (go).'*

yrala=devotion, holy resolve or willing. Those who

will thus:

By the ceremonies,Darsa-purnamasa etc., let us,

worship Indra',go to Indra etc.Those who determine:* By

these Pitfi-yajfias etc., let us worship the Pitris', go to

the Pitfis. Those who resolve:'We shall worship with

sacrifices the Yakshas,^ Rakshas,* Pisachas'etc., go to the

respective Bhutas(elemental spirits). But those who will:

'We shall sacrifice to Paramatma,Who is the Lord Vasu-

deva. Whose body are those Devas,Pitfis etc.,' attain to

Me alone.

1, Celestial beings.

2, The Manes or the Lords of an-

cestors next to the Rishis (vide Jans

ITI-194 to 201).

* Vide Bka@z z IIT-32 to 35.

3- Supernatural beings (See Vish:

Pur. 1-5-43)

4- Demons(See Vish: Pur: 1-5-43)

5- Hobgoblins and other evil

Spirits.

The votaries of the Devas etc.,go to them,share with

them measured enjoyment,and when the time comes for

its finale, the votaries also share the same fate; but

those who direct sacrifices to Me,attain to Myself, the

Beginningless and Endless, the Omniscient,the Infallible-

Willed,the vastOcean ofthe multitudinousand infiniteglori-

ous Attributes, and the Measureless Bliss Itself; and from

Whom there is no return.

There is, further, another distinguishing characteristic

of My worshippers;—

q^r &c.

26. • Whoso,in love, proffers Me a leaf, a flower, a

fruit, water;—what is so lovingly dedicated in

purity of heart,— I do enjoy.'

'Whoso offers Me a leaf, or a flower, or a fruit or(a

little) water—the most easily obtainable articles—in love.'

Love is loving Me so ardently as that without dedicating

for My acceptance something, the devotee finds himself

unable to tolerate his veryexistence,and so impassionately

doth he love Me as to feel that the very act of paying Me

homageofleaf etc., is in itselfafulfilment ofhis grand aim,

{prayojana).

PrayoU-cUma is the pure-minded devotee, purity con

sisting in the attitude ofthe mind in dedicating the offering

with motives of pure devotion and love, which per se is his

highest ambition ful filled. Leafetc., are offerings brought

by such a person.

r=The Lord of all; He to Whom all the Universe's

coming into existence,its marvellousshowanditsdisappear

ance are like sport; He Whose will is unalterable; He

Who is all-satisfied; He,Whose glorious attributes are

illimitable and transcendent;

Though I,as such,am naturally in the enjoyment of

supreme felicity, yet do I enjoy the offering brought Me

(in the manner aforesaid),as if I came(anew)in possession

ofa treat so rare as to be beyond the most distant expecta

tions of a desiring heart It is thus declared in the

Moksha-Dharma:—

Whatsoever acts are consecrated to the Deva(God)

with single-pointed devotion,the Deva Himself, forsooth,

accepts them all on His head."

Inasmuch as such is the special character of the noble-

souled jfianis(Gk)d-saints), beyond measure of speech or

thought,do thou also therefore become such a jftani; do

thou,thyself and thine, bend under the load of such God-

love (phakti) as has been described; do thou ever be

singing My praises, doing My services, worshipping Me,

and prostrating before Me; and do thou perform thy

secular, and religious duties,—daily and casual,—in the

manner stated in:—

&c.

27. 'Whatsoever thou dost do, dost eat, dost oblate,

dost give, dost do of iapas, Kaunteya!,do thou

that, as dedication (to Me).'*

Whatsoever mundane calling thou mayst be engaged

in, out of necessity to live; whatsoever thou mayst

be eating as thy food, whatsoever daily and occasional

Veda-enjoined duties thou mayst be fulfilling, such as

homa(fire-sacrifices),ddna=%\hs, austerities, deliver

them all unto Me.

That which is dedicated, delivered, or offered up is

arpana. That is to say,do all acts as if the doer, the

enjoyer,and the worshipped were all offered up in Me.

1. Mahd-bha, Santi-parva, t7I-

63, 6342 ‘ Yah kriyah samprayuktas-

syur ekantagata-buddhibhih, tds-sar-

vas sirasa Devah pratigrighati vai

svayam.’

z Cp. XII-6; and XVIII-65.

Bh: Gi and Sdéng: Sé : 64. And Vide

Bhag : YI-9-13 : Pumsam ato ete,’

The import is this:' In all acts constituting yagas

(sacrifices)and danas(gifts),the devas(or lesser gods)are

resorted toasobjects ofworship;and thou art the performer

ofthe act and theenjoyer. But boththedevasand thyselfare

Mine; and depend on Me alone as your Prop, and for all

your impulses and very being.In Me,therefore,Whoam the

Absolute Lord {seshi), the Paramount Agent or Actor,

offer up(i)thyself, the actor, the enjoyer, the worshipper^

(2) the hosts of devas, the worshipped; and(3)the sum

ofacts constituting worship. Let thy mode of contem

plation united with rapt love be of the manner that thou

art My ruled, deriving thy chief characteristic of liegeship

(or vassalage) relatively to such(God-)rule, and that the

worshipped devas are ofsimilar nature.

&c.

28. '

Thus shaft thou be rescued from the bonds of

karma consisting ofgood and evil fruits. With

mind co-ordinated to this resigned contempla

tion {sanydsa yoga), the liberated thou, shaft

attain to Me.'

The yoga or method called sanydsa, is the complete

surrendering or the offering up of all. One whose mind

has found reconciliation in such mental resignation is

sanydsa-yoga-yukt-dtma.

Thus, pondering on the atma as solely My vassal,as

solely under Myrule,and calculating all actas My worship^

do thou perform all acts, secular and scriptural. And thou

shaft thus be freed from the fetters of all the deeds of the

measureless past embodying good and evil fruits, barricad

ing thy passage to Me. So rescued from them,thou shaft

attain to Me.

Listen now as to My paramount nature, transcending

all that is worldly —

29. '

To all beings I am the same; to Me is there

neither foe nor friend. But whoso worship Me

in love, they are indeed in Me,and I also(am)

in them.'

Be it the divine,the human,the animal,or the station

ary, kingdoms; be they high or low, in point of kind(or

caste), in point of look, Ccolor etc.,) in point of nature,

(character etc.,") or in point ofenlightenment, as Refuge to

all,independentofsuch distinctions,I am equal. Inferiority

as regards kind, look, nature, or understanding in any

person does not, because of it, warrantthat he is hateful to

me or fit to be rejected as unworthy to come to Me as his

Refuge. No one on the other hand claiming superiority of

caste etc., is, because of it, specially entitled to claim Me

as'j^is Refuge, or has warrant to be particularly dear to Me.

Save the ground that he elects Me as his Refuge, not any

qualification (as caste, color etc.,) will constitute a claim

for My acceptance of Him.

But whoso,ofwhichever description he be,worship Me

as the Object of the most endearing love, worship Me

with a fervour as that, without it,their very being would be

imperilled, worship Measthat worship alone were their sole

end and aim, they,—without regard to their superiority or

inferiority as regards caste etc.—would dwell in Mein such

a stateofblessedness,as compareonly with the blessedness

of Myself.

I also dwell in them. i. e., dwell in them as if they

were My betters.'

1. The meaning is that love would

be reciprocative, and sentiments of

love—unmixed with fear or differences

as between a master and a servant—

would be such as subsist berween

parents and childrén.

Moreover;—

30. '

Even ifone were of flagitiously wicked ways,

if he but pay Me exclusive worship,he is to be

esteemed as virtuous; for he has verily steered

aright'.'

People are born ofseveral castes,each caste having its

own rules of conduct, whether of the mandatory or the

prohibitory kind. Even if they should transgress those

laws, they are deserving of being accounted as righteous

men, if, in the manner aforesaid, they do but worship Me,

with a worship exclusively devoted to Me. Such a person

is to be esteemed or honored as a sadhu or the most

staunchly eminent Vaishnava; or to be classed as equal to

those of My worshippers already mentioned.

But how is this possible? Because His (present) con

duct or resolution is definitely settled in the right direction

{vis,,of unswervingly worshipping Me). His firm attitude

of mind consists in his implicit belief,—which all cannot

get—that "the Lord alone is the Cause of the infinite

Kosmos,the Para-brahma,Narayana,the Ruler ofmovable

and immovable things,'My own' Sovereign Lord, 'My'

Teacher,'My'friend,and'My'Object ofsupreme delight."

Such a man is hence a good or righteous man.

He is also to be honored, or, in other words, he is

not an object to be lightly regarded, on account of any

slight derelictions frorn the institutes ofhis caste,inasmuch

as all his attention and effort are co-centred on the kind

of worship aforesaid. He is thusto be more honored.

But if it be objected,that transgression of customary

laws(ofcaste), mustimpedethe furtherand furtherdevelop

mentofthe flow of God-devotion, as in the manner declared

in the ®hall not attain Him, who has not

ceased from wickedness, who Is not free from passions,

whose mind is distracted, and engrossed with manifold

occupation,even though he may possess knowledge (of

Brahm)'^, the answer is:—

&c.

31. '

Speedy becometh he a holy soul,and flieth to

eternal rest. Promise Me, Kaunteya!that My

Bhakta(beloved)perisheth not.'*

Through love to Me, loving for love's sake, and

ecstatically transported by that love as he is, he is soon

shorn ofall sin;the humours ofrajas and tamos are rooted

out; and he speedily becomes a holy soul {dharm-dtma),

that is to say, he soon becomes ofa mind exclusively devo

ted to My worship with all its auxiliaries, unobstructed.

It is this devotion which was alluded to at the commence

ment: vis.,'

of this Dharma (Path of Virtue), Parantapa!'

(Bh: Gi. IX-3), by the term Dharma.

Such a person goes to an eternal state from which

there,is no return,—a state where all effort contrari-wise

to reaching Me ceases.

Do thou Kaunteya 1 give Me assurance as to the certi

tude ofthis opinion ofMine that,whosois My loving votary,

he perishes not, albeit his demeanour vitiated with inimical

factors. The great virtue of loving devotion is such that

all the army ofopposition is destroyed,and having reached

the eternal position of non-obstructiveness (or freedom),

the devotee becomes speedily, deeply, imbued with love

for Me.

1. Kalk: Up® I-24 ‘ Navirato

duscharitan nasinto ndsamahitah,

nasanta-mfnaso vd2pi prajfidne-

nainam apnuy&t.’

2, Cp: XVIII-65, Bh: Gi:

where the Lord makes the promise to

Arjuna: ‘Prati-j@ne priyoz. si Me.’ In

this verse, Arjuna’s pledge is asked.

32. '

Be they the sin-born, women,vaisyas or sudras,

yet by trusting Me,even they shall go to the

superior state.'

&c.

33. 'Why doubt then, about the merit-full loving

brahmanas and king-saints. Do thou, who

art in this transient and joyless world, worship

Me'.'

By putting trust in Me, even women, the vaisyas, (or

the trading class who, bythe very nature of their calling,

commit sin)or the Sudras, (the low servile class) though

sin-born,do yet go to the supreme state. While so, that

well-born brahmanas (priest-class) and king-saints are

established in My love, need not be questioned.

Joyless world-, because it is stricken with the three-fold

afflictions {tapa^;* and it is fleeting.

Thou (Arjuna)! art a king-saint and art living in such

a world. Do thou worship Me.

The nature of bhakti(God-love)is thus described:—

&c.

34. '

Fix thy heart on Me, be My beloved, be My

worshipper,and bend thyself to Me. Mind thus

devoted, and giving thyself up to Me, thou

shalt gain Myself.'

‘1, Vide Bhdg: I-7-4: Te vai

vidanty etc.’

2. The three kinds of sufferings

man is subject to, véz., idhy-atmika =

self-caused, adhi-bhautika = those aris-

ing from the external world, and Adhi-.

daivika = providential visitations.

M:an-tnandh='blly-mindoA or thy heart set on Me.

This means,let thy heart ceaselessly, like the continuous

stream of poured oil, be fixed on Me;—Me, the Lord of

all ;—Me,the Sole Asylum ofall excellences,exempt from

fault Me,the Omniscient;—Me,of Indomitable Will;—

Me,the sole Cause of the Universe;—Me,the Parabrahma

the Purushottama;—Me of the lotus-like clear and large

eyes, and of uniform blue cloud-hue;—Me of a resplend

ence as ifa thousand suns had simultaneously shone;—Me,

the Nectar-Ocean of loveliness, of arms four, broad and

stout, and of effulgent orange-hued raiment,^—Me,ornate

in immaculate diadem, fish-shaped ear-rings, garlands,

bracelets, wristletsetc..—Me, again, the Ocean of infinite

Mercy, Compassion, Beauty, Sweetness, Dignity, Bounty,

Affection etc.,—Me, the Asylum of all the globes, regard

less ofdifferences;—Me,the Sovereign Paramount.

Further,such a heartshould be permeated with absorb

inglove for Me. He \sMad-bhaktah or Mybeloved.Again

lethim be madyaji—M.y worshipper:worship resulting from

the delights of enjoying Me in love. K(y««=worship,

means the fullness ofservice that a loving leige renders

to his beloved master. Service is ofthree kinds:—

(i) Aupachdrika (=externals of worship such as

waving lighted camphor," fanning etc,,) (2) sdmsparsika,

(tactual service, as garlanding, smearing sandal-paste,

perfumes etc.,)and (3) dbhyavahdrika(=offerings, food,

fruit, milk etc.) Ydga is thus rendering all kinds of

pleasing services. The meaning is:letthy mind be tutored

as to be ever bent on doing such loving service.'

And iwx^'ex bendthyself,or prostrateto Me.Thismeans:

let thy mind,—not satisfied with services rendered out of

infinite love created by thy communalbliss with Me—be

bent in homage and humility to Me,thy Inner Soul.

Mat-pardyanah or one who hasgiven himself up,is he

to whom I am the Supreme Seat(or State or Rest), or he

who, independently of Me, would not exist, and therefore

relies on Me.

Along with other texts, read

¢ ewe =

‘yuva-suvasah parivitd agat’ Yayus,

brdkmana: VI-1-3. with reference to

the personality of God.

Thus disciplining thy mind to be one-pointed towards

Me, render it strong enough to be able to revel in the de-

lightsofcommuning with Me.Possessed ofsuch a mind and

heart {manasj thou shalt attain to Myself. The term Mmd

(in the verse)stands for manas or mind.

The import of the verse is: that if with such a

prepared manas, thou shouldst meditate on Me, thou

shouldst enjoy Me,thou shouldst serve Me, thou shouldst

prostrate to Me,and shouldst trust to Me Solely, thou

shouldst gain Myself.

Thus, then, in conclusion, thou shalt carry on all thy

worldly duties required for thy bodily subsistence, and

scriptural duties,—viz-,daily,casual etc.,rites—as ifall was

done to please Me,as done by one who is essentially My

leige, and done, being actuated to do so, by Myself. Thou

shalt ever in love be engaged in singing My praises,in My

services, in bowings etc. Thou shalt contemplate that the

Universe is under My rule and guidance,and subsists as

essentially My appendage. Thou shalt ponder and reflect

over the multitude of My loveable Attributes.

Occupyingithyselfdaily,thus,in devotion ofthe afore

said description,thou shalt reach Myself.

OM TAT SAT.

Thus closes The Ninth Discourse,

Named,Rdja-vidya-Rdja-guhya- Yoga,

Or The Book of Kingly Wisdom,Kingly Mystery,

With Sri Rdmdnujd's Commentary thereon,

Between Sri Krishna and Arjuna,

In the Science of Yoga,

In the Divine Wisdom ofthe Upanishads,

Or the Chants of Sri Bhagavdn.,

The Bhagavad-Gita.

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

SRI

BHAGAVAD-GITA

THE DIVINE LAY.

WITH

SRf RAMANUJA'SYISISHTADVAITA

COMMENTARY

LECTURE X.

NAMED,

VIBHUTI- VISTARA-YOGA,

THE BOOK OF DIVINE GLORIES,

PrefPlf ii

^ri Ydmundchdrya.

To cause and fan God-love,Book Ten takes to discussi

His PouAr over all, and His Glories num*rous.

AJJJVI

*^hagavad-G^a

WITH

SRI RAMANUJA'S VISISHTADVAITA COMMENTARY.

THE TENTH LECTURE,

NAMED

VIBHUTI-VISTAR^-YOGA.

THE BOOK OF DIVINE GLORIES.

PROEM.

SHAKTIorGod-lovewithitsrequirementswas treated

(in Lecture IX). In order to engender such loving

devotion,and nourish it, this Lecture undertakes to

expatiate on the subject of the infinityof infinite Glories

of Bhagavan such as unrivalled Sovereignty (or invio

lable Vo'N&^aisvarya),and the governance ofthe Kosmos

vesting in Him as its Soul,—the Kosmos constituting His

body.

SRi BHAGAVAN Continued:—

I. 'Hearken,Oofmighty arm!to Mysublimespeech,

which,again,I am about todeliverforthe good

ofthee,(My) beloved.'

Mybeloved^ becausethou becoipestdelighted athearing

Mygreatness. To theethen,for thy benefit,—viz..,toawak

en in'theelovingdevotion and fan it toflame,—I shall again

sublimely harangue on the amplification of My Greatness,

Listen to it with rapt attention,

•T^ &c,

2, '

Not the hosts of Suras, nor the Maharshis,ken

My Greatness;(for)verilyam I,every way,the

prior to Devas and Maharshis,'

The companies of the Suras(Devas), and even the

Maharshis who are capable of supersensuous perception,

and are highly illuminated, know not My High Nature=

prabhavamsiprabhdvam. In other words, they know not

the Divine nature of My titles. My deeds. My essence,

and My attributes. In every way am I the Source of the

being,theintelligenceand the power possessd by them (the

Devas etc). What intelligence etc., they have, is limited,

being butthe measureoftheir merit awarded by Me,making

them whattheyare,Devasand Devarshis,Their intelligence

(or consciousness)being limited, they cannot gauge the

exactitude of My nature.

That knowledge concerning Me is now stated, which

Devas etc., cannot conceive,—knowledge which would

remove the obnoxious elements which stand in the way of

Love[bhakti) growing,

^1TWI«TTft: &c,

3, 'Whoso knoweth Me as the Birthless,the Begin-

ningless, the Great Kosmic Lord,—he, among

mortals, is risen from ignorance, and he is

delivered from all sins,'

He who is never born is y4/aA=Birthless, This attri

bute connotes the Lord, as contra-distinguished from the

changeful non-intelligenfsubstance(matter),and the world-

enmeshed intelligents {samsdri-chetandh).

By the term anddi,the Lord is distinguished from the

liberated souls, who,though birthless, have had a beginning

for their liberated state. The liberated soul is so charac

terizedfrom its having had at onetime association with evil.

Hence bythe term anddiisimplied that the Lord had never

such association, and occupies a position antidotal to evil.

3ruti also says:—'(He)stainless etc.'^

Thus,he who has grown wise among mortals, under

stands Me(i)as essentially differentfrom,and contrary to,

anything associated with evil:and(2)as the great Lord of

the Kosmos,meaning the Over-lord ofthe several lords of

the Kosmos.

Asamtnudhah=ih& non-ignorant,or the wise ; wisdom

consisting in being destitute of the hallucination in

that I am equal to, or I compare with, other things, or

notidentifying Me with, or conceiving Me as like unto,

other things.

1, Szet: Up: Vi-19: ‘Nira-

vadyam etc.

2: Bhdvand-traya = (1) Karma-

bhavana, (2) Brahma-bhdvana, and

(3) Ubhaya-bhdugna. Janaka and

such like persons come under (1),

Sanaka and such like, under (2), and

Brahma and such like under (3). Con-

sult Vedartha-Sangraha Pp: 312-313,

(Telugu Edition) and Viskh: Pur:

VI-7-48. And therefore they are all

amenable to their acts.

Such a devotee is delivered from all obstructive sins

preventing the development ofGod-love(or love to Me).

The purportisthis:—In the world,the kingofa people

is,like anyofhis people,a man himself; but he has become

a rulerbysomeact(of merit):such even is the case with the

king of the devas[Indra,and even the Lord ofthe mun

dane egg(Demiurge=Brahma], who are all like any other

ordinary worldling. Every one ofthem comesunderthe one

or the otherofthe three-fold bhdvanas.* The Sruti dec- •

lares;'(He)Who creates Brahma.|'

The same is the case again with all those who may

have even acquired the eight kinds of preter-natural

powers {siddhis)."^—But He: He is the {\)loka-(2) mah-(3)

esvara=\he Great Lord of the Kosmos:—

(1) The Kosmos[loka)is the sum-total ofall Sentient

and Non-sentient Categories, in both their conditions of

latency and patency, the Sentient comprising both the

bound and the freed souls;—the Kosmos that is lorded

over by Him.

(2) Greatness(maha)consi.sts in his being Antidotal

to all that is evil, and the being the holyStorehouse oflimit

less, countless, attributes ofglory.

(3) Isvarah=lMTd,ot the being the Ruler,Essential;

(or Rulership not coming as an adventitious condition).

Hence, He is, unlike others, singular by Himself.

And he who does not incur the error {=moha)of fancying

Him like unto others, and so understands Me, is exempt

from all sins.

Thus,after showing how by meditation of the true

nature of the Lord,barriers impeding the growth of Bhakti

are broken down, and how,vice versa, by the removal of

obstacles, Bhakti is provoked, Gita next undertakes to ex

plain how Bhakti may be enkindled b}' meditating pro

foundly on His greatness and sublimity, and His blessed

attributes.

1. Svet: Up?: VI-8: ‘Yo brah-

manam vidadhati.’

2. (1) animd (2) makimé (3)

garimd, (4) faghima, (5) vasitvam,

(6) atsvaryam, (7) prapti, (8 prakd-

myam., Consult Patanjala-Yoga-Sotras.

4. 'Decision, Knowledge, Disillusion, Forgiveness,

• Veracity, Government, Restraint; Happines,

and Affliction; Geniality and Non-geniality,

Dread and Non-dread

&c.

5. '

Harmlessness and Equanimity; Amiability, Aus

terity and Beneficence, Fame and Notoriety:

all these diversities proceed from Myself.'

The varied humours or temperaments or dispositions

of mankind all emane from Myself, (f. e., 1 am the Giver

of those according to merit), such as:—

Buddhi='DQCvavon, or the power of the mind to decide

or judge.

Jfldriam—Correct or certain Knowledge relating to

Intelligent and Non-intelligent substances.

Asammoha^'DhiWMsion or right conception, as for

example,the right conception ofa pearl-mussel,as a pearl-

mussel, which had before been mistaken for silver from its

iridiscent nacrine shimmering.

Forgiveness, or the preservation of an un

disturbed state of mind against disturbing elements.

5a^'a»«=Veracity,or the quality ofthe mind to declare

truth as truth for the good ofcreatures.

Z?aw<i=Government or the governing or subjugating

the external senses or diverting them from their wonted

harmful objects.

.^«/«tf=RiBstraint, or governing the Inner Organ or

sense(the mind).

Happiness or delightful experiences.

Affliction or unpleasant experiences.

Bhava = bhavanam — Uddharsha= Geniality or the

blissful glow arising in the mind from a happy experience.

Non-geniality or the melancholy or pensive

mood into which an unpleasantexperiencethrowsthe mind.

Bhayam=''DxtsA orthe direfeeling ofmisery atthe anti

cipation ofan impending or approaching misfortune.

AdAajyam=Non-dread or the absence of the above.

^Amjfl=HarmIessness, the being not an agent of,or

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