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'Indeed is the interval betwixt the heavensand the

earth filled'etc(Gi(a: XI—20.

Antardtma=my very innersoul, means the mind.

Courage; To sustain bodily existence.

Placidity for the senses.

1. The 269th and 663rd name of

God = He who pervades all.

2. ‘Tad akshare parame vyoman?

ahad-Nars: Up°: 1.

3. ‘ Aditya-varnam tamasah paras-

tat? Zazst: Aran: I-13.

4. ‘Kshayantam asya_ rajasah

parake’ Zati: Sanh: JI-2-12.

5. ‘Yo asy-&lihyakshah parame

vyoman’. Zast : Samh ; II-2-12.

0 Vish^u=0 Thou,Who art all-Pervading!

At sight of Thy most Miraculous and Awful Appari

tion, all my limbs quiver and all my senses are aghast.

&c.

25. '

Beholding Thy Visages terrific with tushes, and

flaminglikethe Fires ofTime,^ I forget where I

am,nor find comfort. Mercy,O God ofgods!

O Kosmos-Refuge!.'

ViewingThy manya Visage,terrific like Time-flames,'

waiting to consume,when the ends of Yugas come round,

I fail to recognize directions,and I feel my happiness fled.

O Habitat ofthe Kosmos! O, Supreme Lord ofdevas, of

Brahma and of Isa too! deign to be kind, and let me

return to my old nature's ways.'

In this manner did Partha's Charioteer' demonstrate to

him how allthe Universe rested on Him,lived from Him and

functioned through Him. He will now prove to Partha

(Arjuna), the destruction. He Himself, out of His Will,

is going to bring on those who were seen siding with the

party ofDhritarashtra in the guise of kings, and of those

belonging to Yudhishtira,—po.ssessed of Asuric natures—

so that(mother-)earth be rid ofsuch burdens.

Arjuna,—after having realized, with the spiritual eyes

with which the Lord blessed Him,the Divine Powers ofthe

Lord in His aspect ascreating etc.,—now sees in the Lord,

the all-Soul, with the self-same eyes, the event how all the

hosts belonging to Dhritarashtra meet their destruction,—

though an event which has not actually yet happened.

Arjuna continues:—

1. The consuming Fires at cata-

clysmal periods.

2. That is, going back to his

material condition with the usual

physical eye-sight etc.

3. Sri Krish>a.

26. 'All these scions of Dhritarashtra, along with

the bands who rule earth, Bhishma and Drona

and the yon Driver's son Karna, as well our

warrior-chiefs,

&c.

'27. Are fast speeding into Thy mouths, terrific with

terrific teeth. Some are seen, heads caught

between the teeth and ground to dust.'

Duryodhana and others,these sons ofDhfitarashtra,—

Bhishma and Drona,and Karna,the Suta's son, with their

party composed of the lords ofearth,together with some

of our chief warriors,are(seen)propelled to rush into Thy

mouths for perishment,—Thy mouths, striking fear, and

terrific with tushes. Someare found,heads caught between

Thy teeth and pulverized.

&c.

28" '

Like unto the waters of rivers flowing rapidly

seaward, so do these heroes of the human

world pour into Thy blazing mouths.'

W SRTffSRTSf &c.

29. '

Like unto the moths, precipitating into the

flamingfire,todie,so dothesemen hurl headlong

into Thy mouths.'

Like unto the rapid currents ofriver-waters speeding

into the ocean,and like untothe mothsfleeinginto the blaz

ing fire, so do these countless kings of men furiously rush

into Thy fiery mouths,to meet annihilation.

JfBBR: &c.

30. '

Lappest Thou allround, with Thyfiery mouths,

all the worlds, morsels-made. The lights of

Thy fierce rays, Vishnu I fill the Kosmos,and

burn.

The royal folk,Thou catchestin Thy burning mouths,

and in Thy rage, violent, lickest the blood that wets thy

lips, again and again. Thy fierce rays encompass the

worlds with their light and deadly burn.

srrwf^^^&c.

31. '

(Pray)rehearse,whoThouart,thisdreadful Form?

salutation to Thee,O Deva-chief!, be merciful ;

Thee,the Primitive, I wish well to learn. Thy

work I do not indeed understand.'

Thou manifested Thyselfin this Awful Form,in order

to show me Thy Sovereign Power,—limitless—in response

to my prayer to see Thee thus, viz: 'Do thou reveal

thyself,in all, to me,{Gi:xi-4) I desire to know Thee as to

who Thou art, of this fearful shape; and what Thou

did.st intend to do? For I know not what thy intentions

may be. Explain this to me. O Lord of all (Deva-

vara)! bestow Thy grace. Say with what object, and

for what purpose Thou didst appear in this manner?

And then, pray put on thy pleasing Form.

Questioned as to why the Blessed Lord,the Charioteer

of Arjuna, while,outoflove for Hisproteges, he undertook

to exhibit His Kosmic. glory. He yet assumed the Awful

Form,Hesignificantly delivered Himself this-wise,

'It is to put thee in mind that no effort on thy part

is expected to put an end to this world of kings,—tho^e,

to commence with, that are ranged in Dhj-itarashtra's

faction—,but I, am prepared to do this even before thee;

and to remind thee ofthis is the assumption by Me of this

terrific Form.' The Blessed Lord continued:

32. '

I am Time, the world-Effacer, come to do the

work of destroying the worlds. Even without

thee,none of the warriors in the hostile ranks

shall be.'

Kdla is derived from the root Kalayati=ganayati=io

count or calculate. I am the Time which reckons when the

life-time ofDhfitarashtra is going to expire,and similarly

of other royal dignitaries. 1 am now manifest in this

Awful Form in order to complete the work of their des

truction, and (know)I am engaged in that work directly.

By My mere fiat—no waiting for thy help—the Dharta-

rashtras, and other warriors ranged in opposition to thee

shall meet ruin.

&c.

33. 'Therefore do thou arise, win renown, and by

vanquishing thy foes, enjoy the prosperous

kingdom. Already havethese,by Myself,been

slain; and (thou) Savya-sachin I' be but the

instrument.*'

Therefore,arise to fight with them. By vanquishing

them, acquire glory, and thy kingdom by right,and enjoy

the same abounding in prosperity. By Myself have these

unrighteous men been already slain, t. e., picked out for the

work of destruction. In that work, thou hast butto play

the part ofan instrument;in other words,take the place of

(the destroying)implements of war.

1. Vide Mahdbhdrata:

‘Ubhau me dakshinau pani gandi-

vasya vikarshane tena deva-manu-

shyeshu savya-sdchiti maim vidub.’

2. Cp. With Bhattar’s dshtaglohi

1: § Makarartho jivas tad- upakaipam

vaishnavam idam)’

Sai'ya-sdcAin^=ambidextrous, from the root shach=

to unite, meaning he who Is able to fix the arrow (to the

bow) with the left hand,or who can shoot an arrow with

the left hand, and therefore one who is able to fight with

both his hands.

^ Jfpsir &c.

34. '

Smite thou, Drona,Bhishma,Jayadratha,Karna,

and the other valiant heroes, already by Me

smitten. Regret not. Fight. Thou shalt in

the contest be victor over thy enemies.

Already have Drona, Bhishma, Karna etc.,—de

linquents—been chosen outfor destruction. So,dothouthe

work (of an instrument). Be not embarassed that thou

hast to kill these teachers and relations ofthine,and others,

—whoareattached to pleasures—for considerations ofright

and wrong, fear or friendship, relationship or compas

sion. Inasmuch as they have been already picked out

for destruction,fight without hesitation. Thou shalt over

throw them in the battle-field. Do notin the least imagine

that thou mayst be committing deeds of cruelty (etc).

Sure,victory shall be thine.

Safljaya said:—

&c.

35 '

Hearing this, Kesava's'speech,tremblingly did

Kiriti* clasp his palms;and reverently bowing,

again did he timorously and in broken accents,

address Kfishna.'

Having heard the words of Kesava,-T-the Ocean of

love for His loving creatures—Arjuna bowed, and again

in holy fear prostrated; and trembling with palms joined,

again did he in broken accents address Kfishna thus:

36. 'Worthily, Hrishikesa! doth the universe rejoice

and revel at Thy glory. Panic-struck, the

Rak.shasas flee to allquarters; and the Siddha-

ranks salute Thee.

right,just,worthy. What(is right)?Thatthe

Kosmos of the Devas, the Gandharvas, the Siddhas, the

Yakshas, the Vidyadharas,the Kinnaras, the Kimpurushas

etc., should have come to witness the conflict, and justly

admire the Lord ofall, manifesting Himself to them,outof

grace, and rejoice and revel at Thy glory; and it is right

that the Rakshasas, dismayed, should take their flight in

all directions. Right again that the Siddha-hosts revere

Thee.

Further reasons for just admiration etc., (are now

given):—

&c.

363^. '

O noble Soul! how should they not in vene

ration bend to Thee, the Sublime,the Creator

prior even to Brahma?

How should theyrefuseobeisance to Thee?—they,viz:

Hiranyagarbha etc—toThee,Whoart even priorto them?

&c.

3^; &c.

37-37/4- O Infinite I Devas'-Lord I Universe's Abode!

Thou art the Imperishable, the Effect and the

Cause,and What that is beyond. Thou artthe

Original Lord,the AncientPurusha,the Superb

Prop of the Kosmos.

Ananta=Endless=Infinite.

Nivasa^Abode=Rest.

AksA(tram=Undeclining=Imperishable=the Category

ofJivatmas,or individual soulsasdeclared in such Srutis as:

The illuminated (soul)is neither born nor dieth.'i

Thou art Thyselfthe Effect(sat)and the Cause(asat):

This refers to the Category ofPrakriti,or matter.

Sat is with reference to matter's existence in its mani

festedor differentiated state=Efrect.And asat with reference

to its latent or undifferentiated state(orindiscernible slate)

=Cause. The Effect is when there are names,formsand

parts, distinguishing objects; the Cause, when all names,

forms and parts are obliterated.

Whatthat is beyond is in reference to the mukt-dtmas,

or liberated souls who are beyond both the above-men

tioned Categories of (bound) souls and matter. Thou

Thyself art this also.

Hence, 'Thou art the original Lord, the Ancient

Purusha,and the Prop Supreme ofthe Kosmos.',

Nidhdnam='^iQs\. or Receptacle,for all the Kosmos is

rested in Thee;—meaning thatas soul is to body.Thou art

the Highest Support of the Kosmos.

&c.

38. 'Thou art the Knower and the Knowable*;the

Superb Asylum ; by Thee,O Infinite-formed !

is the Kosmos.filled.

What in the Universe are the sum of Knowers and

the Knowable, Thou art that. Abiding as Spirit (ot

Soul)in all. Thou art the Highest ne plus ultra Goal. All

existences, Sentient as well as Insentient,are impregnate

with Thee as(their)Spirit.

Hence by all terms such as Vayu etc., Thou alone

art implied:

38-J. 'Vayu, and Yama, Agni and Varuna, and the

moon art Thou ; the Grand-sire and the Great

'Grand-sire'.

Thou art the Great Grand-sire: The Prajapatis are the

Patriarchs of all creatures. The Father ofthe Prajapatis is

Hiranyagarbha, and therefore Thou art the Grand-Sire=

Pitdmaha. OfHiranyagarbha also, Thou artthe Father and

therefore the great Grand-sire ofcreatures

the sense being that every term such as Pitdmaha,is Thy

name by the factofThy being theindwelling Soulofall viz.,

Hiranyagarbha etc.,

^ &c.

&e.

39-39».'Homage, homage to Thee! a thousand times

again and again homage, homage to Thee;

homage before, and homage behind to Thee;

homage to Thee,O All,'from every side'.

Beholding the most Majestic Pageant of the Lord,[

prostrate to Him from every side, with joy-elated eyes and

reverent with fear.

'ild'd4jiqi &c.

40. '

O Infinite Energy!ofinfinite prowess art Thou.

Thou dost interpenetrate all things. So art

Thou the AH'.'

O Infinite Energy! Thy valour is beyond measure.

1. Sarvah=The twenty fifth name

of Vishnu, Vide A/ahdbhéa: Ud: Parvaz

70-13. ‘ Asatascha sataschaiva sar-

vasya prabhavapyayah sarvasyacha

parijianat Sarvam enam prachak-

shate.’ and 7ait: Nard VI-so: ‘Sa

vai sarvam idam.’ Gi'‘a. XI-g40,

explains the term,

As Soul(or Spirit),Thou dost enter into all things. Hence

Thou artthe All,for Thou art the Soul ofall the multitude

ofentities,the Intelligent and the Non-intelligent. All the

Intelligent and the Non-intelligent Principles constitute

Thy body,and are related to Thee as Thy modes. Hence

Thou art the Substance or Kernel,of which all else is but

mode; and every name is a name of Thee. It is clear

the immanent or omnipresent character ofGod(in Spirit)is

the rationale ofall such descriptions as:

Thou art Aksha-

ra. Sat, Asat'etc,(Gi: xi-37);

Vayu, Yama, Agni(etc.,

art Thou)*{Gi:xi-39);known as the method of'Common

reference of predioates* {sS,man<ldhikaranyd). Of similar

import are also the passages;'O of Infinite Form!pervad

ed by Thee is all the Kosmos'{Gi; xi-38); '

Thou dost

interpenetrate all'(Gi:xi-40); etc.

^l%m &c.

41. 'What, by mistake or from love, might in

rashness,—thinking Thee Friend,and ignorant

ofthis Thy Majesty—have been said by Me in

calling Thee'O Krishna! O Yadava!'

&c.

42. '

What slight, Achyuta!^ in jest,mightThou have

met(from me) at play or at rest, sitting or

at meals, alone or in company,I implore Thy

pardon,(for the same)O Boundless.'

1. The rorst, 320th, and §57th

name af God Sakasra-ndma-Bhdshya.

* Yasman na chyuta-piirvozham

Achyutas tena karma>i.’

In regard to what,—knowing Thy great glory. Thy

infinite Power,Thy measureless Prowess,the Omnipresent

natureofThy spirit. Thy Greatness as Creator etc.,—might,

through heedlessness or folly,love or familiarity for a long

time,been uttered by Me,bycalling Thee—ason equalterms

of fnend!5hip—"O Krishna!,0 Yadava!O Comrade!and

so on",in haste and wanting in humility; and in regard to

what might in merriment,—on occasions of our sporting

together,sleeping together,sitting together,eating together

etc.,—have been done by me,derogatory to Thy dignity,

O Adorable!,—either alone or in company—let me beseech

Thee to forgive, O Measureless!.

RcTTH &c.

43. 'O matchless Glory! Father art Thou of the

world,—mobile and immobile; its Adorable art

Thou; and Teacher Venerable; none is there

equal to Thee, nor superior, in all the three

worlds.''

O Incomparable Glory! Ofall this world of moving

and stable things. Thou art Father; also art Thou its

Preceptor; hence its Adorable Worshipful. None is equal

to Thee in point of any virtue such as mercy etc. How

could there be any one,in all the three worlds,above Thee!.

&c.

44. 'Therefore bowing and with body bent, I ask

grace of Thee, Lord and Adorable! As Father

to son,as Friend to friend, t'is meet,O Lord!

to bear with me,as Lover to the loved.

Inasmuch as Thou art Father of all; the Most Ador

able;the Teacher;and the Exalted above all,by thy Mercy

and other virtues, I implore Thee, Lord Adorable!,—by

bowing,and by stretching myselfbefore Theeatfull length,

—tosmileon Mein grace. Though culprit theson,yetasthe

father reconciles himselfto him;and as a friend overlooks a

friend's (defects), and as thus harmonyand benignityesta-

blish themselves,as a result ofsupplication,so do Thou,O

most Merciful!suffer—Thou,the Lover,—with me.Thy be

loved.

&c.

45. '

Sighting what never before was sighted,I am

glad (in heart), but troubled in mind. Thy

other Form,show.Me,Lord !; O Lord of lords!

have mercy, O world's Asylum!.'

Beholding Thy Most Marvellous and Awful Form,I

am satisfied,but my mind isfilled with fear. Deign therefore

to transform Thyselfinto Thine other benign Presence. O

God ofgods,—viz: ofeven Brahma!O Abode ofthe Kos-

mos! show me grace.

&c.

46. '

Fain would I see Thee in thatfour-armed Form,

O many-Armed! Be Thou,O Kosmic Form!

That, with crown and club and discus in the

hand.'

That same old Form do I wish to see,—the Form with

diadem, mace and wheel borne by Thee in Thine hands,—

the Form with four arms. Assume that old Form offour

arms,O(now)many-hrxa&d 1 O(now) UniversalForm I

The Blessed Lord said :

&c.

47. 'In graceful response, Arjuna! this Form of

Mine, transcendent, has by My will, to thee

been unveiled;(Form)Glorious,all-Souled,Infi

nite,and First, and Such as not seen before by

other than thee.

=All-Soul,or pervading all things as Spirit.

i4«a«/a;«=Endless=Infinite; meaning having neither

beginning nor middle nor end.

A(fyam=First=lie Who is Prior to allelse besides Me.

Thou art My votary (hhaktd). To thee therefore has

been revealed,out of grace,a Spectacle never before been

witnessed by any other.

Atma-yoga=Q^n free-will=Immutable or Infallible

will.

It is now shown that by no means whatever, except

by exclusive Bhakti,is it possible to realize Me as I am:

&c.

48. 'Not by Vedas, not by Yajftas, not by Veda-

study,not by gifts, not by works, not even by

hard austerities, am I,in this kind of Form,

seeable by any in this world, save thyself, O

Kuru-Hero!

By means of Vedas,Yajflas etc., I am notto be seen

in this kind of Form,—which reveals Me as I am in essence

—by any one,who is devoid of intense and one-pointed

love(bhakti) towards Me—by anyone than thyself.

IH^5WIT=^ &c.

49. 'Be notalarmed,be not much perplexed,beholding

this My terrible form of Form. Rid of dread

and glad of heart, perceive thou again My for

mer Form."

Whatever fear and whatever perplexity, might have

been cau.sed thee by witnessing this. My Awful Form, let

them leave thee. I shall present thee now with My lovely

Form,the Form to which thou art already accustomed^

Behold it.

Sahjaya now said:

SO. Speaking thus to Arjuna, Vasudeva did again

reveal His wonted figure. Donning again the

milder-looking guise,the High-Souled (God)

comfor ted him,the dismayed (Arjuna).

Thus did the son of Vasudeva discourse with the son

of Pandu,and once more did display His familiar Four-

armed Form. Arjuna had been startled atthe unusual vision

which he had witnessed; and he was now soothed by the

Lord appearing in His accustomed gentler Appearance

(as Kfibhna)

Mahdtma=-\^\^\ High-Souled,meaning, He Who is

of Indomitable Will.

The manifestation ofthis Lord ofall,—Supreme Spirit

and Parabrahma,—in human shape—to bless the world,—

and assonofVasudeva,—waswith Four Arms;butin answer

to the prayer of Vasudeva,who wasin terror ofKamsa,two

arms were rendered invisible till the event befel,of Kamsa's

death, becoming visible again after that event. Vasudeva

prayed thus:—

Art Thou Incarnate,O Lord of the lord of lords!

bearing the conch,the wheel,the mace? O God!this Figure

is Divine; be thou pleased to conceal and conceal it.'^

O World-soul! this Four-Armed appearance etc.'*

Thisfour-armed figureoftheson ofVasudeva was what

constantly haunted ^isupala even,the enemy,so it is said:

Him Who is of Four Arms,broad and robust,bearing

the conch,the discus,the mace etc.'*

Hence,Partha also similarly exclaimed:

With that very same Figure of Four Arms etc'.

(Gi:XI-46). Arjuna now said:

&c.

51. '

Seeing this, Thy pleasing human Form,Janar-

dana!' I am now serene and restored to my

normal self.

After gazing on this—Thyself in human vesture,—a

Figure lovely to witness,and extraordinary as indexing

the personal beauties ofcomeliness,tenderness,grace etc.,

my mind(or heart)has acquired placidity,and I feel like

myselfagain.

3ri Krishna answered:

52. 'That, My Form, that thou hast seen,is most

hard to see. Even Devas do ever long to see

this Form.'

That Form of Mine, displaying Me as the Universal

Director,asthe Universal Asylum, asthe Causeofall etc.,—

which thou hastseen,—is most inaccessible for any one to

see. Even the Devas—gods—ever longing to see it, have

not seen it.

Why?

&c.

53. 'Not by Vedas,not by austere penances, not by

gifts, not by sacrifices, am 1 to be so easily

seen as Thou hast seen.'

CFtl'MMt &c.

54. By Bhakti alone, Arjuna!—exclusive—am I

possible to be thus—in essence—seen and

known and penetrable,Parantapa I.

By Vedas, includes teaching the Vedas, inculcating

their sense,learning(by rote), hearing, meditating etc.

SacriJices=Qh\dXix\g in fire etc.,{agnihotra),and per

forming the great ritualistic Sacrifices(ydga):

Devoid of Love (Bhakti) to Me,none ofthese, alms

givings, or rigid austerities etc., are independently, of any

avail to disclose Meas My true Self. But by Love(Bhakti)

exclusive,Iam easytobe known in the manner that Sastras

promulgate Me;I am easy to be seen as I, in essence,am ;

and I am easy to be penetrable, in essence. (=Divine

Conimunion=the actual blessed experience of the soul in

God-fellowship)..

So chants the ^ruti:

Not by deliberation is this Atma reachable, nor by

concentration, norby much hearing(learning),butis reachd

by him whom He may elect;to whom He may(choose to)

reveal His Essence'.'

55. '

Doing work Me,having Me as Aim, lieing

My votary, weaned from attachments, and

exempt, Pandava! from hating any one, he

cometh unto Me'.

Mai-karma-krit—¥i& who does workfor Me=He who

studies the Vedas and does all similar (spiritual) work,

considering that it is all but several modes of worship

rendered to Me.

Mat-Paramah=Yi& who has Me as his Aim=He who

looks on Me alone as his Supreme End, towards which

every effort is to be directed.

Mad-bhaktah=M.y votary or lover=He to whom I

am the Sole Object ofaspiration or his only Hope;he who,

out of his plenitude oflove for Me,is unable to live unless

he is ever engaged in hymning Me,praising Me,meditating

Me,worshipping Me,prostrating to Me,etc.

Sanga-varjttah=v{ea.nQd from other attachments,on

account of his love-attraction towards Me alone.

Nirvaira5-sarva-bhuteshu=Y{2i^t\es,5 towards anycrea

ture. This arises from a three-fold consideration, vir

Firstly ; the bhakta's only happiness consists in being

with Me, and misery in being without Me. (Hence his

concern is not with other creatures).

Secondly; The bhakta attributes all his afflictions to

his own guilt. (Hence he has no reason to hate others).

Thirdly: the bhakta has implicit faith in all beings

being subject to God's Sovereign Rule and Providence.

Hence he has no cause to attribute motives of harm as in

dependently arising from any of his creatures).

Hence the bhakta is exempt from all enmity. He who

possesses these qualifications comes unto Me. Coming unto

Me means realizing Me as I am in reality; i. e., resting in

blessed enjoyment of the Divine that is devoid of the

Faintest traces of anything like the defects of nescience

{avidya)etc.

OM TAT SAT.

Thus closes the Eleventh Discourse,

Named, Visvanipa-Sandarsana— Yoga,

Or The Book of Kosmic Vision,

With Sri RamdnujcCs Commentary thereon,

Between Sri Krishna and Arjuna,

In the Science of Yoga,

In the Theosophy ofthe Upanishads,

Or the Chants of Sri Bhagavan,

The Bhagavad Gita.

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

SRI

BHAGAVAD-GITA

THE DIVINE LAY

WITH

SRl RAMANUJA'S YISISHTADYAITA

• •

COMMENTARY.

LECTURE XII.

NAMED,

BHAKTI-YOGA,

THE PATH OFDIVINE LO VE.

Sri Yamundcharya.

Gltirlha-San^aha,IS-

(j)'

7Aat God-love Hpediettl is;

(g)the meansto do it;

(j) Akshara-pathfor God-unft;{4)its requisite;

(S) Bhakta is God-belored,—

Proclaims Book Twelve aloud-

SrJ Yogi PSrthasdratki Aipangdr

AUIVI

"^hagavad-G^a

WITH

SRf ramanuja's visishtadvaita commentary.

THE TWELFTH LECTURE,

NAMED

BHAKTI-YOGA

THE PATH OF GOD-LOVE,

PROEM.

RJUNA desired to see the unrestricted Sovereign

Power ofParabrahma—The Blessed Lord Narayana^

—the Object of Worshipto all treaders ofthe Path of

Bhakti. And This Power (or Universal Dominion) was

made manifestto him by the Blessed Lord ofWill Resolute,

—the Lord ofthe Divine Attributes,—countlessand exalted,

—of mercy, bounty, affability etc., of which He is the

Ocean.

Also it was shown that one-pointed and profound

Bhakti alone was the Means by which to know and see and

gain the Lord in His real nature.

Next,in this Lecture(XII),the following points will

be considered:

(i). The superiority ofthe Mode ofBhakti,involving

God-meditation,over Soul-meditation (leadingto Soul-rea

lization only) in order to accomplish one's hoped-for

3^ THK fiHACjAVAD-GlTA WITH RAMSNUJa's COMMENTARY. [LeC. Xll.

ambition (i.e., anyofthe Four Purushdrthas),'-—(superiori

ty)in point ofearly fulfilments(of hopes), and in point of

felicity of performance.

2. The method of practising it(G/; xii-2)

3. The Akshara-Ys.^ iGi; xii-3-4-5)for him who is

inept*for Bhaktiand its requisites.

The superiority of God-Love (J3hakti-Path) consists

in the superiority ofthe Objectofthat Love,viz.^ God Him

self. This superiority was briefly indicated in the Stanza:

More even than the Yogis and of all, is he said to be

the most superior, who, in faith and with his inmost

heart(manas)plunged in Me, worships Me.'{G'l; VI-47).®

Queries Arjuna:

^ &c.

I. 'Ofthose who thus—Thy bhaktas—ever devout,

worship Thee, and of those who betake to

the Imperishable-Immanifest, which are the

better informed of yoga?

Satata-yuktdh=cvct devout(or ever intent in thought

for union with Thee):are those ofthe character pourtrayed

in the Stanza:'Doing work/or Me* etc.,(Gi: XI-5S).

1. Purushdrthas are the Four

Ambitions of man: (1) Désarma

(meritorious works), subdivided into

Vedic Sacrifice (ishia), and public

works of charity such as tank-cons-

tructing (piurtd) etc. (2) Artha

(wealth), or the Ved-appointed means

of achieving ‘works’ on the one hand

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