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and enjoyment (44a=3) on the

other. (3) Ada (enjoyment), or the

tasting of pleasures, be they of this

world or other material worlds such

as svarga. (4) Adoksha (Deliverance

or Salvation) is either Aaiva/ya or

soul - enjoyment (=the Goal of Self-

seekers), or Brahmdnubhava or God-

enjoyment (the Goal of God-seekers).

2. The ineptitude comes from the

absence of Jove in devotion. This is

explained in the commentary to

stanza 12 ff.

3. See Foot note under _ this

stanza where it was stated that ifwas

the index stanza.to the Middle Divi.

sion of Gita (VE-XIH),

Tvam updsaie=-WOTship Thee=Worship Thee, the

Lord,deemingTheeas the very Fulfilmentoftheirsublimest

ambition;—Thee the Perfect,—the Sovereign of all Kosmic

glories,—the Possessor of such countless and exalted

characteristics as (Divine) Beauty, Affability, etc., and

Omniscience,Infallible Will etc—;these are Thy Lovers.

The other worshippers are the worshippers of The

Imperishable-Immanifest {Aksharam-avyaktam), those who

contemplate on the nature of pratyagdtma (=jlvatma=

Individual soul).

Pratyag-dtinaisa<^^^a/'a/»=imperishable;andaz/ya^/aMt

=indiscernible, inasmuch as atma is that which is not an

object of perception or manifest to any of the senses, the

eye etc.

Ofthese two classes, which arethe better yoga-inform

ed (yoga-vit-tamdh)?^ meaning, who would reach their

respective goals sooner?.

'Ere long,Partha I I become' etc. XII-7),is the

Stanza further on,in which it will be made clear that the

'better-versed of yoga' is with reference to the rapid

reaching of the(God-)Goal.

Rejoined the Blessed Lord thus:—

&c.

2. '

Those who worship Me with minds fixed on Me,

with intense faith imbued, and ever longing

for communion, are those whom I count as

My best-devoted.'

They fix their minds (and hearts)in Me,or they let

their minds enter into Me, inasmuch as I am to them the

Dearest Object oflove.

'With intense faith [sraddhd) imbued,' they eagerly-

long for eternal Divine Communion.

Those who in this spirit'worship Me'i,e., the spiritin

which the world of manas(mind and heart) is entirely

occupied with thoughts of Me alone.

These are My best-devoted {yukta-tamdK)—^o'&^ who

would expeditiously and happily make towards their

Goal—Myself.

3. '

Butthose, who devote themselves to the imperish

able, indefinable, indiscernible, all-entering,

inconceivable, stable, immovable,eternal,—

&c.

4. Restraining well the group ofsenses, equal-mind

ed everywhere, and well-disposed towards all

beings, also reach Me.

&c.

5. '

(But)to these, whose hearts are inclined to(this)

indiscernible (atma),great are the difficulties.

Inndeed is this a/a^/Ssr-path, with struggle,attain

ed by the embodied.'

But those who devote themselves{updsate)to medita

tion on «^j^ara:=imperishable=individual soul-nature»

which is indefinable, by defining it as the deva

etc.,because it is distinct from body(or form which, terms

such as deva etc., designate); hence avyaktam=mdiscermhle.

or immanifest or that which is imperceptible to any of the

senses,the eye etc;

Sarvatra-gam andachintyam—iW-e.ni&Tmg and incon

ceivable, inasmuch as despite its (the soul's) presence

everywhere in the bodies of devas etc., it cannot be con

ceived as such and such a bodily form, theform not helping

towards soul-conception; ^«^aj/A«>«=stable=uniform, or

that which does not change its form consequent on changes

of bodiessuch as oideva etc. Hence, immovable,

because of its singular non-mutatory character; hence

i/Ar»ya»/=durable=everlasting=eternal. Restraining well

the sense group=vtG\\ abstracting them from revelling

in the midst of their accustomed objects (external);

Sarvatra sama-buddhayak=equal-TamdeA everywhere,

means that the understanding is brought to cognize the

fact that soul is everywhere the same by reason of its

specific attribute of consciousness {jfland)—wherever it

may happen to dwell for the time being,under cover of the

diverse(body-)forms of deva etc.

For this reason, sarva-bhilta-hite ratdh=well-disposed

towards all beings, or well-removed from wishing ill to any

creature; for ill-wishing is indeed a product engendered

by the egoity (or personal selfish loves) due to the differ

ences created by the being a deva etc.

Whoso devotes himselfthus to'^aSSS^contemplation

(=soul-contemplation) 'reach Myself,' meaning that they

will realize atma unconditioned ofsatnsdra,—atma in essen

ce like unto My own essence. Soit is declared further on in

Stanza:

They will have arrived atan equal status to Mine'

(Gi:

XIV-2). Also Sruti says:—

Washed ofstains, he reaches sublime equality' etc*.

That Parabrahma is affirmed as distinct from the

iiitastha=atma, also designated as akshara,is borne out by

the Stanza:

The kutastha(stable)is called akshara(imperishable);

but another, the Supreme Purusha, is the Paramatma

(Gi; XV-16 and 17).

But in the Sruti passage, referring to akshara-vidya:

"Now that higher (science, pard) by which That

Akshara may be reached,"* Parabrahma Himselfis desig

nated bythe term Akshaia,for. He is the Source of beings.

To those whose mind is given to avyakta (soul), diffi

culties are great.

Avyakta-Path is the getting the mind to think ofthe

subjectrelating to Individual soul. This is attain

ed with great struggle by the embodiedi. e., those who love

the body as if it were the atma ; for, so do those encased

in bodies fancy.

That the worshippers of the Lord are the better

equipped(toreach their Goal^^yuhta-tamdh)is now affirmed.

^5 &c.

6. '

As for those who consign all their acts to Me,with

Me as their Aim,and ever muse on Me with

exclusive devotion, and worship ;

&c.

7. '

For those whose thoughts are centred in Me,soon

do I become their good Saviour from the ocean

ofdeadly samsara''.

Acts are of two kinds: (i) woi^ly acts undertaken

with a view toobtain food etc., to support bodily existence;

(2) spiritual acts (or veda-enjoined ceremonies) such as

Yaga,gifts, Homa,penances etc.,in short every kind of act,

with (antecedent) motive; and(postcedent)aim. Whoso,

spiritual-minded and keeping Me alone as their End,deli

ver up all their acts to Me, and in single devotedness and

purpose, ever meditate on Me, and worship Me,—i.e.,

worship Me by all such acts as meditation, worshipping

with flowers etc.,) prostrating, praising, hymning etc., as

if the very act is in itselfthe much-loved End.

To these, most speedily do I become the Mighty

Deliverer from the ocean of death-like samsara" which is

a barrier against souls reaching Me.

!• Conditioned and painful existence. Vide note i, p:61.

8.'In Mealonerestthy manas,' into meletthy buddhi*

enter; in me alone shalt thou thence doubtless

abide.*

Inasmuch as I am the Highest Hope (of man), most

easilyattainable,and swiftly reachable,letthy manas(heart)

find its peace in Me; and letthyhuddhi(intellect)enters

let it constantly think that I am the Supreme End.

Thence,i.e.,afterthe heart and intellect are so directed

and disciplined, thou shalt res'de (ever)in Myself.

^ &c.

9. 'If,to firmly plantin me the mind,thou art unable,

then by means of practice,seek, Dhananjaya!

to reach Me.'

If, at once, to steadily keep the mind in me, thou

findest not possible,then ceaselessly endeavour bydiscipline

to so fix it in Me,—Me,the natural boundless Ocean of all

the exalted countless glorious Attributes, such as Beauty,

Compassion andCondescension,Loveand Clemency,Sweet

nessand Dignityand Bounty; Courage,Valourand Daring;

Wisdom, Lorship of spiritual kingdom (satya-kamatva),*

Lordship ofsecular kingdom {satya-sankcUpatva),* Godship

and Cause-ship of all things j—Me, the Antithesis (or

Antidote)ofall vice.

Practice or effort is that of constant loving remem

brance of Me. By this means, steadiness of mind is

attained,and then thou mayst seek to reach Me.

&c.

10. 'Iffor this effort also, thou art unfit,then devote

thyselfto My works. Doing worksfor Mysake,

thou shalt gain the Goal.'

[fthou art unable to inure thy mind for ceaselesscon

templation of Me, then betake thyself to My works or

services such as construction of temples,creation offflower

etc—) gardens, lighting up lamps(in) and sweeping(My

temples),sprinkling waters and otherwise beautifying(with

paints,devices,scrolls etc.. My places ofworship),gathering

flowers (for My worship),and worshipping Me therewith ;

singing My Names, perambulating(My temples and My

images), praising by psalms, bowing, prostrating etc.

Perform these acts in ardent affection. So performing,

for My sake,thou shalt(i)soon get thy mind prepared for

memory-practice {smriiy-abhydsa)and then (2)its firm fix

ture in Me.

II. 'If, even todo this—with a view to My union—

thou art unable, then, mind-controlling, resign

all action's fruit.'

With a view to My union(mad-yoga):means adoptingthe

Bhakti-Yoga, which demandsall love being centered in Me

alone. Whoso then,—the follower ofthis Path,— always

musing on My attributes, finds himself unable to perform

all works for My sake,—from which procedure God-love

would be born—then let him launch on akshara-yoga,or the

contemplation on soul-nature,—described in the first six

Lectures,—which would (gradually)engender Para-bhakti

(or God-love).

The resignation or renouncal of the fruits of action,

is preliminary, or the preparatory stage, to insure

soul-vision.

yat-dtmavdn =yata-manaskah = mind-controlling in

thiscase,the mind made willingto do works without craving

for fruition).

It is only to one, who is entirely cleansed of all his

sins, thatI become the Object of Love. It is only such a

person who would converge all the strength ofhis intellect

{buddhi)to Me(the Fullness of Love^ as his sole Aim.

Thus,by performing actions—whichin truth are forms

of My Worship,—and not craving for their reward,

(i) Soul-contemplation ensues;

{2) FromSoul-contemplationresults the obliteration of

all beclouding impediments, such as ignorance {avidyd).

(3) From this follows Soul-vision {Pratyag-dtma-)

{sdshdtkdra), or the experiencing of soul-nature as

essentially relate to Me.

(4) When this experience is had,Pard-bhakti (God-

love+God-vision)for Me becomes a natural product.

It will be shown further on that'By worshipping Him

by his acts, man wins the Goal' {Gi: XVI11-46).

'Relinquishing,and freed from'my-ness',and in repose,

he is made fit to become like unto Brahm''(G/;XVII-53).

Become Brahm-like and clear-souled, he laments not

and longs not;same to all beings, he doth attain to My

love supreme''{Gh XVI11-54)*

&c.

12. 'Next to (God-) devotion,(soul-) knowledge is

preferable; next to (soul-) knowledge, (soul-)

meditation is preferable; nextto (soul-)medita

tion, surrender of work's fruit; from surrender

follows peace.'

1 Supreme Love is intense Love,

resulting in God-vision (=faram

bhaktim). Love has three stages:

Parabhakti, Parajidna, Parama-

bhakis.

If(God-) exercise or practising (God-) devotion con

stantly {zsabhydsd)(as a mere head-exercise) is hard, by

reason of no response coming to it in the interests of the

soul from the heart,then the next alternative is to attempt

soul-exercise, or practise the ais^ara-path (Gi:XII-3-4-5)

through which to attain to soul-vision(jAdna).

In the interests of the soul, next to the achievement

of soul-vision (or soul-cognition),—not arising—the mere

contemplation on soul-nature(dhydna),(as Spiritual Books

teach) is to be adopted as the next alternative.

Ifsoul-contemplation be found hard to practise—then

it is best to perform works, resigning fruits thereof. This

would lead (gradually) to soul-contemplation.

Performing action this-wise; viz.,—withoutinterestin

the reward,—results in the divorcement of sin ; and there

after comes peace of mind. (Thus)

:—

(1). From peace of mind comes soul-contemplation ;

(2). From Soul-contemplation results soul-cognition.

(3). From soul-cognition arises Pard-bhakti (God-

love)

Hence, to him who is ineptfor Bhakti-Yoga(=the

Path ofGod-love), soul-devotion is recommended as(next)

best; but to him who cannot bring a mind peaceful enough

to try this,-let him devote himself to doing fruit-forsaken

works, based on soul-faith. This would(gradually)lead to

soul-contemplation and soul-vision (in order).

The qualifications required for such a disinterested

worker are now enumerated:

llST ^T^clRT &c.

13. 'Whoso is non-hater of any being, benign and

clement, exempt from selfishness and self-love,

unaffected by pain and pleasure, patient;

&c.

14. '

Content,ever yogi,steady*minded,firm-faithed,

and of manas and buddhi offered to Me,—such

Bhakta is dear to Me.'

AdvesAid!=Non-hater of any being,!,e., hating neither

friend nor foe.

Mattrah=To be benign, i. e., showing good-will to

both well-wishers and ill-wishers, under the conviction

that they love and hate, under the impulse imparted by

Isvara to match his own (past good or ill deeds).'

Karunah=To he clement i. ^.,evincing tenderness or

sympathy towards both friend and foe in their sufferings.

Nirmamak=To beexemptfrom selfishness,i. e., to be

free from the notion of'mine-ness'attached to body,senses,

or other belongings.

Nir-ahailkdrah=-Ho be exemptfrom self-love;i.e,,to be

free from the notion of 'I-ness,'or body-identified soul-ness.

And therefore unaffectedbypainandpleasure,i. e., to be

free from griefand joy consequent on the mind-affections

{sdhAalpika)of pain, pleasure etc.

Kshami=To be patient,i. e,, to remain unaffected by

physical incidents(or accidents).

Santushtah=content with any chance-procured

thing serving for corporeal sustenance.

Ever yogi=To beever engaged in meditaton ofspirit

as distinct from matter.

Yat-dtma^Uhe being able to govern the workings of

the mind.

Dridha-nischayah='Yo be firmly rooted in faith or

belief as regards the knowledge of spirit declared in the

3astras.

Manas and buddhi offered to Headand heart con

curring that by works performed withoutinterestfor fruit,

theLord Vasudeva alone is worshipped(served),and thatso

worshipped. He would guide one's efforts to obtain Soul-

vision, etc.

Such Bhakta—worshipping Me by his acts,—is dear

to Me.

&c.

15. 'Hefrom whom the world fears not;he who,by the

world,is frightened not; who is quit ofjoy and

wrath, dread and distress;is also dear to Me.'^

That person, who by his actions,does not become

the causeoffear or trouble to the world; in other words who

acts notso as to afflict the world; and who has no cause to

fear the world,in other words, no act on the part of the

world can cause him affliction inasmuch as no elementsof

antagonism exist for him anywhere; and therefore who is

free from being the author ofjoy to some one,or of wrath

to another(and so on)—such an one is also dear to Me.

iKlUhi'. &c.

16. 'Desireless, pure,proficient, unconcerned, unafflic-

ted, surceasing from all undertakings,—that

Bhakta is dear to Me.'

An-apeh/ta/t—Usiving no love or desire for any thing

else save atma desireless).

Suchih^To be pure:is to sustain the body by ^astra-

prescribed articles(=food).

Proficient or expert in carrying out Sastra-

enjoined works. And,

unconcerned in other matters.

Gata-vyathah—\ivivciOvt.A or unafflicted by the neces

sary experiences of heat,cold, hardness etc., contingential

to the successful carrying out of §astra-enjoined duties.

And,

Who gives up every other undertaking than that de

manded by Sastra;such a Bhakta is dear to Me.

17. '

Who exults not, hates not, grieves not,craves

not, the renouncer of good and evil, that

Bhakta is dear to Me.'

Thekarma-yogiwhoexultsnoton obtainingthings which

causejoy to mankind;

Hates not on the reverse of the above happening;

Grievesnot over events which cause grief to mankind

such as the loss of wife,son, wealth etc;

Cravesnot that such prosperity should accrue to him;

The renouncer of both good and evil, inasmuch as both

merit and sin are one like the other in causing bondage;

Such a Bhakta is dear to Me.

^&c.

18. '

Unto friend and foe,equal;likewise to glory and

shame; to heat and cold, pleasure and pain,

equal;from attachment,exempt;'

&c.

19. 'Unto praise and blame the same; silent; with

anything satisfied; not home-tied; mind-steady;

that man of Bhakti is dear to Me?'

The absence of hatetowards foe or friend was already

made mention ofin Stanza:'Hater not ofany creature'etc.,

(jGi\ XII-13);and equanimity to them, herein mentioned,

is of a more pronounced type viz\ equanimity even when

they are face to face.

Aniketah-=no\. home-tied, means divested of love for

home etc. becausq,of the mind firmly devoted to atma;

Similarly., bearing honor and disgrace equally ;such a

man of Bhakti is dear to Me.

Thus,having shown the superiority of the votary of

Bhakti-yoga, (=God-seeker) over the votary of atma

=soul-seeker,)thesubject-matter(wls.,Bhakti-yoga)is now

broughtto a close.

^ &c.

20. '

Whoso,in fervid faith, with Me as Hope, devote

themselves to this Holy Blissful Way, as set

forth(above)areBhaktasexceedinglydearto Me.'

TheWayor Path which is dharmyam(Holy)and which

is amritam (Blissful) namely BHAKTI-YOGA, which as

means is equal to its end is that which was briefly ex

pounded in the Stanza:'Who letting their mind enter into

Me'etc.,('G/. XII-2).

Whoso devote themselves to this Path in the manner

setforth,they are My Bhaktasmo.stexceedinglydearto Me

OM TAT SAT.

Thus closes Discourse Twelve

Named The Bhakti-Yoga,

The Path of(God-)Love,

With Sri R&mdnujus Commentary thereon.

Between Sri Krishna and Arjuna,

In the Science of Yoga,

In the Theosophy of the Upanishads,

Or the Chants ofSri Bhagavdn,

The Bhagavad-Gitd.

===========

SRI

BHAGAVAD-GITA

THE DIVINE LAY.

WITH

SRI RAMANUJA'S VISISHTADYAITA

• •

COMMENTARY,

THIRD DIVISION

COMPRISING

LECTURES XIII to XVIII.

THEO-PHILGSGPHY,

THE METAPHYSICS OF SOUL AND GOD.

Sri Ycimuniichdrya.

Maitet,—germ andpatent;Soul,—bound andfree;all's Lord;

fVork;Mind;Love; such Discourse, Last Division doth afford,

Stiyogi S. Pdrthasdrathi Aiyangdr,

SRI

BHAGAVAD-GITA

THE DIVINE LAY.

WITH

SRI RAMANUJA'SVISISHTADVAITA

• •

COMMENTARY.

LECTURE XIII

NAMED,

KSHETRA-KSHETRAJNA-VIBHAGA-YOGA,

THE BOOK OFMA TTER-SPIRIT BISTINCTION.

3^1^ II

Sri Ydtmunickary'i GUdrtha-Sangraha,(77).

(i)Matter^stuff,of

(a)Soul,and(3)How tofindtheSoul,

(4) How Soulis bound,(3)its libWation,is Thirteenth'sgoal.

AUISfl

^HAGAYAD-GrfrA

WITH

SRi ramanuja's visishtadvaita commentary.

• •

THIRTEENTH LECTURE,

NAMED,

kshetra-kshetrajRa-vibhaga

YOGA ,

THE BOOK OF MATTER-SPIRITDISTINCTION.

PROEM.

JNthe FirstDivisioncomprising the FirstSixLectures

(Psychocrasy),it wasshown thatthere were two Paths,

viz., Karma-Yoga and Jflana-Yoga by which an aspi

rant can achieve actual soul-realization.

It was also shown that such soul-realizafion or soul-

cognition is ancillary (or stepping-stone) to God-Love

known as Bhakti, or the Means by which to reach the

Supreme Goal, viz-, the Blessed Lord Vasudeva, Who is

Parabrahm.

Next, in the Middle Division, (comprising the Six

Lectures,Seven to Twelve, or Theocrasy), the Path of

Bhaktior Bhakti-Yoga was propounded,—Bhakti or God-

Love,intense and one-pointed, preceded by a true know-

ledge ofthe Blessed Lord,and His glory-full Greatness,—

the Lord, the aspirant's Exalted End.

It was also shown (in the Middle Division) that

Bhakti-Yoga constitutes the Means(also) by which those,

ambitious of acquiring wealth {ai^varya) and those aspi

ring for mere soul-enjoyment {kaivalya), can gain their

respective desires.

And now in the present(and last) Division,comprising

the Third Six Lectures(or Theo-Philosophy,XIII-XVIII.)

the topics propounded in the First Two Divisions will

be further examined, grouped under the heads of: matter

and spirit {prakriti-purusha), their union constituting the

manifested Kosmos,the nature ofIsvara(God), the nature

of(the Paths,*or Means of Salvation) Karma (works), of

Jfiana(knowledge),and of Bhakti (Love or Devotion),and

how to acquire (and practise) these several Methods.

Ofthis Third Division,the Thirteenth Lecture under

takes to discuss the following points:

(1). The nature of body(matter)and soul;

(2). Theexamination intothenature of body(matter);

(3). The means by which to realize the soul(phif)in

distinction from body(matter or achit);

(4). The examination into the nature of soul as dis

criminated from body(matter);

(5). The cause of such distinctive soul's associa

tion with matter and,

(6). How the soul per se^ may be meditated on.

The Blessed Lord continued :

^ &c.

1. 'This, the body, Kaunteya! is designated as

Kshetra,' and he who knows it, as the

Kshetrajfla ;• so say the savants versed (in

spiritual love.)

This, the body. That,in correlated connection with

which, the experiencer,-soul,-thinks,

I am Deva,''

I am

man 'I am corpulent','

I am slender' etc ; that which

is distinct from the experiencing soul; and that which

the wise who know what bodies are, assert as the field

(kshetray for soul's enjoyment.

And him—who knows it (body) as composed of

members (or parts i.e., divisible),or it, as an aggregated

whole ; who knows it in the manner ofthe statement:'/

know this (the body)'; who is thus the cogniaer as

contradistinguished from the cognized (or cognoscible)

which he cognizes—the wise who know what soul is, as

sert as the'

knower ofthe field'{kshetra-JAa.)*

It may be said that when cognition arises ofobjects

like a pot etc,external to(ones'own)body, the cognition

is ofthe form'

I who am Deva,or I who am man, cognize

the pot etc

implying that the cognizer is the cognizer,the

soul, as cofrelated to an inseparable body(not I,the soul,

independently of body). Admitted, but still when the soul

has experience of its own body, the experience ofthe

•body itself is similar to the cognition of a pot, for,'

cognize the pot' is equivalent to 'I cognize the body';

hence like the pot, does the body exactly stand in the

place of cognized objects, external to a cognizing soul.

Hence, as from a cognized pot, so from the cognized

body also, the cognizer—the kshetra-jfla,— is a distinct

entity.

1. Ksketra=matter, body, habi-

tat, field, place or that which is en-

joyed. = Capactty, the container.

2, Kshetrajia is the soul, the

knower, the conscious dweller or he

who enjoys the field (Asheiva)=

Informer, the contained.

To assert, however, the indiscerptible attributive

character ofthe body to the soul, in accordance with the

Law of Co-existence ofSubject and*Attribute{samanddhi-

karanyd) stands to reason in the same manner that a

class—like cattle,a generic term—is an inseparable attri

bute(or common term) ofevery particular individual, say

a cow or bull, falling under that generic term viz: the

class, cattle.

Inasmuch as the singularly unique nature of the

cognizer(soul)precludes perceivability by anyofthe senses,

the eye etc; and is only conceivable by the mind after

the latter's subjection to the process ofYoga (or the prac

tice of introspection developing the sense ofintuition in

the mind), the ignorant—ignorant by reason of the mere

propinquity of matter—misconceive that the mere bodily

configuration is itselfthe cognizer(soul). Thus declares a

future stanza;

The unenlightened perceive not(him)the guna-linked,

the quitter,the dweller, the enjoyer; but they perceive,

—thewisdom-eyed.' {Gt'. XV-io)

&c.

2. *Know Me,also, Bharata! the Kshetrajfia in all

the Kshetras. I deem that is knowledge,—the

knowledge of Kshetra and the Kshetrajfia.'

Know that the Kshetrajfia(soul)who in the capacity of

cognizer abides in (or vivifies)all the tenements, such as

those of deva, man etc, is Mine, or is that which is

ensouled by Me {mad-dtmakatri).

From the adverb '

also' {apt) in the expression,

• know me also the Kshetrajfia', it is justly inferable that

'Kshetra also is Mine'. The purport is that in the

same manner as Kshetra (body)is apprehended solely as

the inseparable adjunct of Kshetra-jfia (soul),—by the.

Law ofthe Correlation of Subject and Predicate—so are

both Kshetra and Kshetrajfia to be understood as inse-

parably adjectivalto Me as relates, according to the same

Law of subject-predicate co-inherence.

It will be pointed out further on that Para-brahm—

Vasudeva—isa distinct Postulate ofexistence,from Kshet-

rajha—whetherthelatter belongto thecondition ofbondage

or emancipation—or Postulate dehned by the terms

Kshara(the perishable=matter-bound souls)and ^^shara

(the imperishable=matter-freed souls); for it is stated:

'Two-fold are the Purushas(=souls) in the world»

the Kshara and the Akshara; Kshara is the sum of all

existences;the constant(kntastha)is called the Akshara.'

(Gi-.XV-i6j.

* But the Best Purusha(Soul)is Another, Who Is pro

claimed as the Great Soul, Who, being Infinite and.

Sovereign, entering the triad of existences, sustains(it)'

{Gt:XV-i7).

'Since I surpass the Kshara, and even excel the

Akshara, I am reputed as Purushottama both in the world

and in the Veda *{Gi:X V-j8) etc.

ThatKshetra,theJcomposite of(theelements)earth etc.,

and Kshetrajha (souls) do qualitatively constitute the

body of the Blessed Lord—the Blessed Lord being their

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