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'Api signifies the degrees of competency or

capacity (that different sets of men have).

Now, in order to discriminatingly understand the

matter-bound soul, it is pointed out that whatever comes

into being, movable or• unmovable,is a product of the

union ofsentient apd insentient substances, chit and achit.

&c.

26. '

Whatsoever a thing,mobile or immobile springs

up into existence,know that, O Best of Bha-

ratas,(tobe)from union of kshetra-kshetrajfla.

Whatsoever thing—how so ever minute the mobile or

immobile is seen springing up into existence,it is so from

the mutual coujunction of (matter) and (soul). It is

always a compound existence, never independent of each

other.

^ &c.

27. '

Hesees,indeed, who sees alike in all beings the

abiding lord transcendant; the undecaying

amid the decaying.'*

Seeing or discriminatingly knowing that

atma is distinguished as the

knower';is separate from the

diversities of (material) forms such as deva and the rest,

and that in whatever bodies it may happen to dwell, it is,

with reference to those bodies and senses and minds thereof,

the lord transcending {i=.parames:}ara); in other words

seeing the atma-nature to be the same in every compound

ofsoul-matter existence, by the common attribute of cons

ciousness.

Also discriminatingly seeing that whilst bodies etc.,

decay, the principle of atma does not decay, because ofits

inherent imperishable nature.

For him who distinguishes atma thus,it is well enough;

but he who takes it as a variable thing varying like the

forms,deva etc.,and therefore subject to birth and destruc

tion, willever remain in bondage(samsara).

m &c.

28. '

Verily, by seeing the lord (soul)abiding alike

everywhere, one causes not to his self mental

injury;thereby doth he passtothe highest goal.'^

Ifvara=\oTd=dima=sou\,which resideseverywherein

thebodies ofdevaand therest,astheir sovereign their

prop{adhdra)and ruler (iiiyantri); and which is free from

the corporeal differences brought on by being a deva etc.,

Seeing seeing that the soul wherever it do

abide, is, by its, essential character ofintelligence (jfldna

or consciousness), the same.

By thus comprehending atma-nature,one harms not

that nature by his mind (j., e., by thinking otherwise than

as stated;. Harms not=saves=deliverance(or redemption

from samsara. (?. e., the soul is saved by understanding its

nature aright;.

And then,by such knowledge,—viz:by comprehend

ing atma as the

knbwer'and ofuniform nature wherever it

do dwell—one reaches the supreme goal;i. e., one realizes

the highest ambition, by obtaining atma-vision, in its true

light But if he should view atma as different in

the differentiating light which the diverse bodily forms,

deva etc.; present, he injures it i. e., he hurls it into

the midst of the ocean of samsara.

1. I draw the attention of the

readers to the excellent article: ‘7¢o-

sophical Axicms tllustrated,’ No. II.

Religious consciousness, by W. A.

Mayers (Zheosophist for Octr: 1898

p- 31, 32 where reference is made to

the ‘Spirztwal Soul as the Basis of

Onety? &c., much in accord with

Ramanuja’s System, .

29. 'He seeth, who so seeth that by matter alone

are all dcts enacted *; seeth that likewise atma

is not actor.'

Whoso sees—that all actions proceed from the agency

of matter in the manner previously averred in;

For creating effect and instruments, matter is said to

be the cause' (Gt: XlII-20); and sees that the soul

being one of intelligence is not the actor; and therefore

sees,that it is ignorance in the shape ofkarma,that brings

about(i) the associating with matter, (2)the condition

of informing it, and (3) the experiencing of joys and

griefs occasioned thereby,—such a man—sees atma in

its true light.

&c.

30. 'When he percieves the diversity of existence

centred in the unity; that from thence(unity)

alone is expansion, then doth he attain to

brahma (soul).'

Diversity(J>rithag-bhdva)is the diversity such as being

deva, being man,being short, being tall etc.,seen in the

variety of existences such as deva and the rest,— exis

tences constituted of the dual principles of prakriti

(matter-stuff)and purusha (spirit-stuff)

Eka-stham=c^\xtA in the unity=the unic principle

{j=.eka-tatva)=\i!s\t, matter-stuff not the soul-stuff.

Expansion (vistaia) is the multiplication of differenti

ated existences to run on in successive form-mani

festations such as children, grand-children etc.,all ema.

nating from that unic matter-principle. Whoso thus

perceives that all differences have their origin in matter,

(not atma), attains to brahma, /. e., realizes atma in its

iitate ofinfinitely expanded consciousness.

1. Cp. Bk: Gs. IT1-27-28; Cp:

with Zyudalls Fragments of Scsence,

P: 495 (Longmans, 1896). ‘* The

principle of every change resides in

matter........«0, im nature the

agent works within, being the most

active and mobile part of the material

itself,?’

Begiriningless and quality-less, this exhaustless

exalted atma, Kaunteya! acts not; is tainted

not,though seated in the body.'

This exalted atma l=param-dtma)has now been de

fined as ofa nature distinct from that ofthe body.

Though stationed in the body, atma is inexhaustible

or devoid of exhaustion(

=perishment) inasmuch as it did

notbegin {at any point of time). (The meaning is.that

infinite in time means infinite in nature).

Quality-less=Destitute of saiva and other qualities.

And therefore acfs not and is tainted not i, e., is not

affected by the properties ofthe body.

Granting that atma, being quality-less, not, how it

in its constant association with body, is not tainted hy

the bodily properties is explained:

&c.

32. 'As,being subtle,the all-pervading akasa(space)

is soiled not, so is atma tainted not, though

everywhere present in body.'

Akasa or space prevails everywhere, and isin contact

with all objects;and yet by reason ofits subtle nature,the

properties of those objects never stain it. So is atma

very subtle, and though it do dwell everywhere in-the

bodies ofdeva, man etc., the peculiar properties(or natures)

that pertain to such bodies do not sully it

33. 'As being single,the Sun illumines all the world,

so does the Kshetrl,(soul) Bharata I illumine

all the Kshetra,(body).'

The Sun, singly by his light, illuminates all the

world. Like this does the Kshetri

(

=Kshetrajha=atma)

shine by thelight of his intelligence in the Kshetra or his

tabernacle, the body—everywhere out.side and inside it

from top of head to toe offoot—by thinking:'this is

my Kshetra (or residence),its state is such and so on.

Hence as the Sun in his capacity ofilluminater differs

from the world, the illuminated,so atma, according to the

description given or in its capacity of cognizer, differs

from the Kshetra the cognized, and is therefore of a

unique nature as distinguished from Kshetra.

&c.

34. They attain to the Transcendent, who by the

wisdom-eye ken the difference betwixt Kshetra

and Kshetfajfla,also(do they attain)deliverance

from matter manifest.'

Difference=(<J«^rw«)=the distinctive characteristics

of Kshetra(matter)and Kshetrajfla (soul).

TWjflfo/M-^^=(jflana-chakshush)=the eye of discri

mination,

Bhuta-prakriti-moksha^tadXlGt as manifested in its

differentiated aspect^ of diverse existences. Thisis bhata-

prakriti, (as distinguished from primordial or root-matter).

JfoAjAa=deliverance=that which effects deliverance,

viz.] the means ofsuch deliverance as stated in'Reverence'

(etc.,

Hence,those who comprehend(i)the distinction sub

sisting between matter [kshetra) and soul[kshetrajhd) and

(2) the means of effecting escape from the trammels

of manifested corporeal existence^—those means being the

^Mractice of such virtues as amdnitvam (.reverence)' etc.,

already enumerated, (XILI-7^) —reach the param—^^

Transcendent, the enfranchised atma,or find atma in

its essential state of unhampered or infinitely expanded

consciousness' (intelligence).

OM TAT SAT.

Thus closes the Thirteenth Discourse,

Named, Kshetra-Kshetrajfla- Vibhaga-Yoga,

Or the Book of Matter-Spirit-Distinction

With Sri Rdmdnuj'd's Commentary thereon.

Between Sri Krishna and Arj'una,

In the Science of Yoga,

In the Theosophy ofthe Upanishads,

Or the Chants ofSri Bhagavdn,

The Bhagavad-Gitd.

I. 'This is the process of un

ravelling and unfolding' recognized

by Bruns and othersdown to Tyndall.

Cp:§aunaka's;'Yathodapana-kara.

nat etc.'='All that's done's thisj

What already is, is made manifest,

etc.'P. 104.Foot:note:Taiva-traya

by Yogi S. Parthasarathi Aiyangar.

1. ‘This is the process of un-

ravelling and unfolding’ recognized

by Bruns and others down to Tyndall.

Cp: Saunaka’s: ‘ Yathodapana-kara-

nat etc.?=* All that’s done’s this:

What already és, is made ansfest,

etc.’ P. 104. Foot : note : 7a/va-traya

by Yogi S. Parthasfrathi Aiyangar.

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

SRI

bhagavad-gita

THE DIVINE LAY.

WITH

SRi RAMANUJA'S VISISHTADYAITA

• •

COMMENTARY.

LECTURE XIV

NAMED

GUNA-TRA YA-VIBHAGA-YOGA,

THE TOPIC OF THE THREE QUALITIES.

3^15^".

5W YdmundcMrya, Gitdrtha-Sahgraha,(Stanza, jg).

(l) Haw QuaTties bind,(2) their actoiship;(3) haw them to Cross,

That He the Source ofallthree Aims,the Fourteenth shows.'

Stl Yo^l S. Pdrthasdrathi Aiyangdr,

AUM

*15HAGAYAD-GcfrA

WITH

srI ramanuja's visishtadvaita commentary.

THE FOURTEENTH LECTURE

named

IiUNA-TRAYA-VIBHAGA-YOGA,

THE TOPIC OF THE THREE QUALITIES.

PROEM.

JNtheThirteenthLecture,itwasshownthatbycornpre-

hending the real nature ofthe mutually related verities

ofPrakfiti and Purusha,and then practising the virtues

of Reverence etc.,(XI11-7. ff

j, sanctified by the Grace

ofthe Blessed Lord,obtained through Bhakti (XIII-io)»

release from bondage would result And it was also there

made mention ofthat the cause of bondage was traceable,

to concatenated antecedents of attachments for satva and

other guna-impregnate(material)pleasures,viz:

Attachment to qualities is the causeofbirths in good

and evil wombs'. {.Gi:XIII-21). ' • -.

In this Lecture, it is proposed to treat of how the

qualities(gunas)come to bind,and how deliverance there

from may be effected.

The Blessed Lord continued:

r. 'Yet more, I shall declare,of the best wisdom of

wisdoms,having which the Munis all have,from

hence, passed to perfection.'

Param=yet more, of the wisdom concerning satva

etc.,the q^ualities influencing the matter-soul union different

from what has been told. This wisdom surpasses all that

has yet been told thee relating to this union.

those who possessing this wisdom ponder over

it; and pass on to thesupreme state ofspiritual realization

(siddhi),from kence i. e.,from the sphere ofsamsara.

This,wisdom is extolled,viewing it by i,ts fruits:

&c.

.2..'."f Those,embradng this wisdom, have attained to

My state, are n.either born at evolution nor

suffer at dissolution.'

Wisdom is that which is going to be expounded in

this Lecture.

Mama,sadharmyam=-'^y state or My estate, or status

Comparing With My (divine)status,

Born at evolution is to be subjected to the processes of

evolution; similarly to be subjected to pains in the course

of dissolution. But those who have obtained wisdom are

subjected to neither.

In order to show how matter's qualities come to

be the cause of bondage,it is first declared how allexisting

beings,—resultants ofthe commingling of the elements of

matter and Souls howsoever small, as stated already!:-^

".a thipg, immobile or mobile, springs up ipto .exisjtence"

etc., (-<?/: XIII-26).—are so fashioned out by the Blessed

Lord Himself.

3. 'The vast brahma (iriatter) is My womb, into

which I sow the germ (soul). Thence comes,

Bharata! the birth ofall beings.'

The inert or inanimate matter-stuff alluded to in:

Earth, water, fire, air and space, manas, buddhi and

ahankara, thus constitute My eightfold differentiated mat

ter.''

But this is inferior'(G/:VI1I-4,S),is what isdesig

nated here by the term brahma,(the vastor great,or infini

tely extended) by reason of its being the primal cause of

all the differentiations which emanate therefrom in the forms

of MahatC=buddhi), Ahankara etc. Passages ofSrutis are

alsofound here and there calling matter-stuffby this name,

brahma. As an allusion,is the following:

Who is omniscient and all-knowing; Whose medita

tion is wisdom-full; Whence, this brahma (matter-stuff)

and the Kosmos(annam)oi(.manifested) names and forms,

springs forth

By the i&cmgarbha(=germ=foetus=embryo),theseed

en masse ofall animate creatures is meant as alluded to in:

'Other than this. My superior Nature, the life-nature

etc.{Gi: VII-5).

Thus in the inanimate (or inertl-natured womb-like

vast matter-stuff I cast the seed of the aggregate of the

animate principle (jiva=soui). In other words it metms:

I unite with the field that isinanimate,—the field ofenjoy

ment,—the aggregate constituting the animate principle,—

the enjoyers in (and of)the field.'

Thus are all beings from Brahma down to the tuft of

grass are by My will produced,from the conjunction ofthe

aforesaid dual Principles.

That this evolute-product or the manifested condition

ofthis union,has been produced by Myselfis now shown:—

4. 'Of every form,Kaunteya! that is born of every

womb, the great womb of all is matter, and I

am the seed-giver,the father.'

Whatever forms are seen to proceed from the wombs

of Devas, Gandharvas, Yakshas, Rakshas, man, animals

beasts, birds,serpents etc.,mattet-stuff is the great field of

conception, i. the material nature that transforms itself

intothe variations, Mahat etc., with the aggregate of the

animate Element imbedded by Me therein,is the cause. I

am thefather i. e,1 am the Imbedder or Uniter,according to

circumstances,determined by each one's (soul's)karma.

Thus in the manner determined by previous karma,

souls, matter-bound,spring forth from the wombs of deva

etc. The cause that tends to perpetuate such generation

Is now pointed out:

5. 'Satvam,Rajas,Tamas^ are qualities matter-born,

which, O Great-armed! bind the imperishable

ego in the body.

Satvam, Rajas and Tamas are the three qualities(or

affections or humours or tempers) of matter=those in

hering in the matter-stuff.Tomattertheystand intherelation

of attributes, and their existence is to be inferred from the

effects which they are instrumental in producing such as

brightness(of disposition, dullness etc).

These qualities are in a latent state in matter when

unevolved ;but manifest in its evolutes, Mahat etc.

And they impound in a body,the essentially free soul,

but forced withal to dwell in bodies such as those

ofdeva, man etc.,—forms manufactured.from out of the

Mahat and other evolutes of matter-stuff.

The propertiesseverally ofSatvam, Rajas and Tamas,

and the mode oftheir binding the souls are now describ

ed;—

&c.

6. '

Ofthem,O Sinle.ssI Satvam,luminous and pain

lessfrom (its) purity, links (souls) to blessed

ness and wisdom.'

The characteristic nature amid Satvam,amid the three

qualities ofSatvam,Rajasand Tamas is thus:

Being pure or lucid,it is bright. Purity or clearness is

that which is the negation ofobscuration ;or brightness and

happiness. As only brightness and gladness result from

Satvam,it is said to be their cause.

Ptijkdsa=\vim\x\os\iy, means true enlightenment, or

exact knowledge of things accruing.

Andmtyam—ThsLt in which inhere not causes for pro

ducing pain (sickness) etc., and therefore Satvam is the

cause of health.

This Satva-quality produces in the embodied crea

ture a predisposition for happiness and knowledge. And

when such leanings for happiness and knowledge arise,

then one embarks on such worldly and spiritual pursuits

as conform with his leanings. Thence he is propelled to be

born in such wombs made to be born in such bodies

as are favourably fitted for the enjoyment of the fruits of

his (satvik-) labours. So born,his inclinations fostered

by satva again tend towards happiness and knowledge.

Happiness and knowledge do thus result which in turn

produce a desire for more of them.

^WRHI &c.

7. '

Rajas, know, Kaunteya! is lustful; it engenders

desire and attachment; it ties the embodied

to work,'

Rat'as is lustful or the cause of lust. Rdga =Lust,

concupiscence or carnal desire between malesand females.

Rajas is the birth-place of trishnd and sahga.

Trishna is desire or thirst for all sensual enjoyments,

such as sound(=music)etc.

Sanga is attachment or desire to be united to,or to be

in the company of,sons, friends etc.

Thus Rajas,byengendering desires,tiesone(or prompts

one) to activity or active works. A pruriency for

active engagements or undertakings ; then performance of

works of the kinds of merits and demerits—thus does

Rajas become the reason for one being born in such places

and such bodies as are peculiarly suited to enjoy the fruits

ofsuch (Rajasa-)labours.

Hence by provoking an itching for works, Rajas

confines a man. Hence Rajas is said to be the cause of

lust, sensual desires and attachment.

&c.

8. 'As for Tamas, Bharata! it begets ignorance,

fascinating all embodied (beings):by listless-

ness doth it bind (one)to sloth and sleep.'

Af'Mna='igT\or^nce is that which is the reverse of

knowledge or wisdom. Jfldna or wisdom is the accurate

or right perception of things, and ignorance is perverted

or wrong perception. And Tamas {lit-, darkness)is the

diametrically opposed or completely reversed perception

of what a thing actually is.

Mohanam=\.\\aX which deludes men into obtuse know

ledge=Tamas.

This Tamas, being thus the root of pramdda, dlasya,

and nidrd, binds(one) fast,through these.

/'»'a>«<ifl'(j=Hstlessness=the attention being diverted

from a work on hand to some other.

i4/<?^«=sloth=inability to engage in any occupation,

sleep. Owing to a disinclination on the part of

the senses to function, sublation of all such activities

ensue. Sublation ofthe external senses constitutes dream,

but when the mind also sublates, it becomes sleep.

The cardinal features of satva etc., and their various

impulses,through which one is fettereS, is now stated:—

&c.

9. '

Satvam, Bharata! unites (one) to blessedness,

Rajasto activity,and Tamas,forsooth!beclouds

intelligence, and unites (one)to inattention.'

Satvam is chief in creating a rest for ble.ssedness;

/iajas is chief for impelling one to work; and Tamas

is chiefin obscuring intelligence, and producing a perver

sity of the understanding, and thus create tendencies for

unnatural work.

If Satvam and other qualities are the natural

qualities of matter which organizes into forms known as

bodies,—then it is evident that they all dwell together in

matter. How then do they each give birth to consequences

so very conflicting with each other? Reply:

&c.

10. '

Overpowering Rajas and Tamas,Bharata I Sat

vam prevails;Rajas,similarly,over Satvam and

"Tamas ; and Tamas,over Satvam and Rajas

It is admitted that all the three, Satvam etc., are

qualities attaching to matter-bound Souls. But owing

to conditions impo.sed by past karma, and determined

further by the varieties of food eaten for supporting the

body, Satvam and other qualities so exist as one to

predominate over the other, or working at cross purposes

toeach other;sometimes Satvam subordinating Rajas and

Tamas, sometimes Rajas,and at other times Tamas.

That such is the case has to be inferred from the

knowledge we have of(visible) effects (produced thereby):

&c.

11. '

When intelligence is seen to shine through all

the avenues of this body,then it isto beknown

that Satvam is regnant'.

WhenfUdna(understanding)or intelligence is seen to

shine through all the channels of knowledge,the eye and

the rest, producing a right conception of things,then it is

to be inferred from this that Satvam is In the ascendant.

Slf^^RRJT: &c.

12. 'When Rajas, Bharata-chief! is uppermost,then

are bred parsimony,unrest,engaging in works,

disquiet and craving.'

ZiiMa=parsimony or acquisitiveness=cIose-fistedness

in the expenditure ofone's own money etc.,

PnJmVh'A=Unrest=a disposition to be active with no

definite purpose in view.

Engagement in frugiferous works.

Asamah=Tht disquiet of sense-activities.

craving for (sense-)objects (or sensual indul

gences)

These spring up when Rajas is in the ascendancy;i.e.,

to say, when parsimony etc., are discovered to exist, the

inference therefrom is that Rajas is predominating.

&c.

13. 'When Tamas, Kuru's Son! is regnant, then are

bred obscurity, inertness, listlessness and error.

A/>rakasa=Bbsence of illumination or intelligences

obscurity=stupidity.

Apr^vritti— Inertness=sluggishness=disinclination to

work.

/'ra»iada=listlessness=attention diverted to the corn-

mittal of misdeeds.

Moha-=&ttox,perverseness, hallucination or illusion=

the disposition ofthe intellect to take distorted view of, or

to misinterpret,things.

These arise when Tamas is uppermost. That is when

stupidity etc., are seen to be rife, the inference there

from is that Tamas is in the ascendant.

&c.

14. '

[f the embodied passes into death,when Satvam

is regnant,then doth he attain to the spotless

abodes of the blest.'

Ifthe ego meets death when satvam holds sway, then

he attains to the numerous blessed regions of those men

who are knowers ofthe good=knowers of the good truth

viz: the truth of atma.'

/I Spotless or exempt from blemish, meaning

devoid ofignorance.

The purport is that the fate of the person who dies

under the influence of Satvam would be such as to deter

mine hisfuture incarnations to take place in the environ

ments ofsuch holy people as are atma-enlightened, and

having been so born, would be impulsed to persist in the

path ofdoing meritorious works,enabling him to further

improve his atma-knowledge thereby.

&c.

15. 'Dying when Rajas is regnant, one is bom

among those who are attached to works. Like

wise,dying when Tamas is regnant,one is born

in the wombs of the witless'.

1. 'The knowers ofgood(ut/amtanddm) or £tma-khow«i.

If one breathes his last when Rajas holds sway, he

comes to be born among those who perform works for

the sake of reward. And having been so born, he will

prevail on himself to launch on such works as would

procure for him Svarga and similar material fruit.

Similarly, if one departs when under the influence

of Tamas, he comes to be born in such wombs as

those of dogs, swine etc., where he would be utterly

incapacitated for the performance of such works as would

lead to the acquisition ofany of the usual ambitions of

men(riches etc.,)

picT?qr|: &c.

l6. 'The fruit of good works, they(the wise) say,

is Satvika-purity ; but pain is the fruit of

Rajas, and unwisdom the fruit of Tamas.'

Thus, one who dies when Satvam is predominant, is

born amid the atma-enlightened(=sages). He performs

virtuous acts with no motives for fruit, but such as are

solely intended to be for My worship. The fruit for such

work would be the gaining of more of Satvam. Purity

means painlessness. So say those who are in a position

to judge ofsuch matters.

The result of Rajas reigning at the time of death

is birth among those who, desirous offruit, are tied down

to works; who actually engage in works with such intent;

birth again for enjoying the fruits ofsuch works;and then

again embarking on such fructiferous works as tend to

develope more and more of Rajas; thus a perpetuation

ofthe sorrows ofSamsara. So say the connoisseurs of the

ways ofthe Rajas-quality.

Similarly,the fruit ofTamasis unwisdom orignorance,

i, e.,a perpetuation thereof.

What that pure(or happy) fruits born of Satva etc.,

are now stated:—

17. 'From Satvam springsforth wisdom ;from Rajas

avidity itself; inattention and infatuation come

from Tamas,as well as unwisdom.*

When thus Satvam goes on more and, more increa

sing, wisdom,or more and more direct enlightenment (or

verification)ofatma-nature is produced.

Similarly,as Rajas goes on more and more increasing,

more and more avidity or appetite is produced for Svarga

and similar fruits.

Similarly, Tamas increasing, produces inattention,

meaning a proclivity for wickedness etc. Hence arises

infatuation, or a distorted understanding. From this more

and more Tamas is begotten. Thence unwisdom or nulli

fication of wisdom or intelligence ensues.

&c.

18. 'Upward rise those fixed in Satva; in the middle

stay those of Rajas; downward go those fixed

in the low impulses of Tamas-quality.'

Thus in the manner explained, those who are esta

blished in Satva upward^ i. e,, gradually accomplish

liberation from samsara-bondage.

Staying in the middle are those who from a greed for

Svarga and such like fruits are of Rajas-disp>ositidn, who

therefore engage in such activities as would fetch them

reward ; and then getting it and enjoying it, they are

born again, and.again engage in similar works. Hence,

inasmuch as this quality is attended with recurrence of

(material) births, it is full ofmisery.

Those ofTamas are engaged in low occupations, and

descend more and more into doing meaner acts. Thesego

downward,i.e., retrograde into the lowesttypes of humani

ty, then back into animals, then worms, insects etc, then

into plants, going even there into the condition of creepers

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