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&c.

I2J^.

'

Interpenetrating the earth,do I, by My vigour,

support creatures (thereon).'

G'<f=earth; Q;ViT=:vigour or energy irresistible.

Entering into the earth, I support all creatures thereon by

My vigour.

3's'irrfB wfr:&c.

13. '

And becoming the juicy moon,I do nourish all

the plants.'

Similarly, I become the moon full ofthe essence{rasa)

ofambrosia,and nourish the growth of plants.

 

14. '

Becoming Vaisvanara, I do take possession of

the bodies of living creatures;and joined with

Prana and Apana,do digest the four-fold food.*

yarsi'dttara=the digesting heat in the stomach. That,

I become in the bodies ofall living beings {prdnayah), and

joined with the varieties of vital breath, viz., Prana and

Apana,digest the four classes offood which they eat, viz:

that which is(i)chewed {khddvd),(2)sucked (sosAya), (3I

licked ilehya)and(4)drunk (peya).

Inasmuch as the moon,and fire(Vaisvanara)constitute

Parama-purusha's expressed glory,'

the expressions'

I,

becomingthe moon'

(XV-13).,'Becoming Vaisvanara*(XV-

14)etc.,are meant to indicate the predicated relation those

objects stand to Him. That such relation subsists with

referenceto all things is next proved:

&c.

15. '

Verily am I enshrined in the hearts of all;from

Me is memory,wisdom,and deprivation. And

I,by all the Vedas, am to be known; I the

Maker ofthe ends ofthe Vedas; and I too am

the Veda-knower.'

As their Soul, ruling by My will, I am seated in the

hearts of the moon, fire, and all the sum of beings,—the

heart being the centre from which all intelligence(or cons

ciousness radiates,—intelligence, the root of all

impulses, positive(=active and negative(=rpas-

s\ve=»ivriUi). So aver the Srutis. For example:

'

Penetrating the interior, the all-Soul directs all

creatures 'Who seated in earth , Who,seated

in the soul,guides inside the soul'*.'

Resembling the lotus

 

flower-bud, with the point downward, is the heart etc'^.

'Now, the heart-lotus, in this city of brahma (=body)is

the abode etc

Also do Smfitis thus aver. For example:

'

Vishnu is the Judge ofall the universe; He permea

tes it, and directs the minutiose of the minutest things.'®

'

He the Judge, the Effulgent King, Who is seated in thy

heart'* etc etc.

Hence,from Me comes to all, memory,(=:smfiti)=the

consciousness awakened ofa past experience. Also from

Me is wisdom (=jfiana)=right knowledge of things

accruingfrom sense(=perception),sign(=inference).Scrip

tural Authority{dgama)and meditation(=Yoga=intuitive

or supersensuous perception).

Also from Me is deprivation [apohana)of wisdom

(or loss ofconsciousness);or apohanam may mean Uhanam,

conjecture, or that power of the mind which hits

on a probability or a probable hypothesis by reasoning

out that such a probability or hypothesis must work out

in such and such a manner. This is knowledge which

would contribute to the constructing or the establishing of

a fact (in the future) from what was but a conjectural

theory hitherto.

I am to be known by all the Vedas: since it is the

Vedas that assert that offire, the Sun,the wind,the moon,

Indra etc., 1 am the Soul, and the Inner Guide. The

terms,deva, man etc., (which may occur in the Vedas)are

in allusion to the individual souls {jivdtmds, infilling

those forms).

Ved-anta-krit'. Anta—tnd^ixxxiX., the fruit for per-

forming such Veda-enjoined sacrifices as:'

Letsacrifice be

made to Indra;''Let sacrifice be made to Varuna'etc.,

As in fruit do all these Vedas find their ending(or

consummation),so end means fruit.

I am the Maker of the fruit, i. e., the Granter or

Bestower of the fruit promised in the Vedas. This fact it

may beremembered,wasalready declared,in the Stanzas:—

'

Whatsoever form a devotee wishesin faith to worship,that

very faith in him do I render firm'(G/: VI1-21). '(He)

obtains his wishes thence verily granted by My-self'

{Gil VII-22). 'I verily am the Enjoyer of all sacrifices,and

the Sole Lord'{Gi:IX-24.I

/ am also the Veda-knower: for I know the Veda that

teaches about Myself, in that I am the Giver ofthe fruit

(to all My creatures). Whoso knows or understands the

Veda otherwise than what has been taughthere,is no know-

er (of it) at all.

And therefore learn from Myself the essence of all

Veda-teaching:

3^ &c.

16. 'Twofold are the souls in the world, the Kshara

and the Akshara ; the Kshara is the sum of all

(bound)beings, Akshara is the Constant'

Two kinds of souls are known in this world, the

Kshara(Perishable)and the Akshara(Imperishable).

The soul designated by the term kshara is that which

may be called Jiva or the sum of matter-tied creatures

from Brahma down to the blade of grass,all of momen

tarily enduring existences. The singular term'

soul'is to

denote the totality of all creatures by the fact of all of

them being subjected to the one common condition of

being matter-wedded.

By the term Akshara,the Constant,the Imperishable

or the freed soul, as detached from matter's connections

and as found in its own essential nature is denoted. It is

called Constant {Icutastha)inasmuch as when it isexempted

from matter no connection with such bodies as those of'

Brahma etc,—which are but modifications of matter-stuff

—is formed. The singular case of this term also, viz.^

kUtastka is because it is a collective term denoting the

totality of all those souls whose one common charac

teristic has come to be that ofbeing matter-free. It does

not therefore mean that there is but a single liberated

{mukta)soul; for that of such there are inumerable, de

clare such passages as: 'Many are they who purified by

wisdom-meditation,have come to My state.' (C/:IV-io).

'

(They) are neither bom at creation nor suffer at disso

lution'(G/: XIV-2).

&c.

17. 'But the Soul Paramount is Another, who is

proclained as Paramatma, Who—the Infinite,

the King,— penetrates all the three worlds

and sustains (them).'

But there is a Supreme Soul (or Spirit) Who is

different from both Kshara and Akshara, or Conditioned

souls and Freed souls,respectively. That Spiritis declared

as a distinct Postulate,as the Paramatma,in all the ^futis.

The very epithet Param-atma(the Supreme or Exalted

Soul) shows that the Supreme Spirit is a distinct Verity

other than the bound and the freed souls. How ? Because

He,penetrating all the three worlds, sustains {theni).

Loha=yNot\d, because it is seen {lokyate). Such worlds

are three in number viz:(i)the inanimate world{achetana),

(2)the animate world in conjunction with the inanimate,

{baddha-chetana), and (3) the freed souls [mukta). All

these three are proved to usby Authority. And thesethree

worlds. He—the Spirit Paramount—permeates and sus

tains. By the fact that these are worlds,by Him pervaded,

and by Him sustained, He is a Principle distinct from

them. Also is this the fact by reason that He is Infinite

and King,inasmuch as only a Principle Infinite can be

distinct from the finite-natured achetana (inert matter), the

chetanas(soul),conjoined thereto and following its lead,and

the tnuktas, who once before were in union with it(matter)

and now freed; inasmuch as only a King or Universal Sove

reign can be distinct from those over who rahe holds sv/ay.

&c.

18. '

Since I do surpass the Kshara and even do

excel the Akshara, I am reputed as Purush-

ottama both in the Smfitis and the Vedas.'

Inasmuch as,for reasonsstated aforesaid, I am beyone

the Kshara-soul—described—and transcend also the

Akshara-soul—the mukia, described—(hence), I am

renowned as Purushottama—tl)e Sublimest Purusha.

Z.(;^a=Smfiti, by reason of its .seeing(inquiring or

understanding) the meanings of the Vedas. So,as Puru

shottama,I am famous both in the Smfitis and the Vedas.

Siuti for example: '

Reaching the Sublime Light, (the

soul) resuscitates in its own nature. He is the Person

Supremest.'^ Smyiti for example: 'Verily the incarnate

(or descended)portion of Purushottama,of Vishnu,who is

without beginning, middle or end

&c.

19. Thus, whoso wise (man), Bharata! knows Me

as the Prushottama, knows all and serves Me

in every manner.'

Whoso,grown wise, knows Me as the Purushottama

described above: viz-, as the Distinct from the Kshara and

the Akshara souls; as the Infinite; as Him Who is

characterized as the Pervader,Sustainer, Sovereign etc.,

He knows all: Whatever there is that is to be known

as the means by which to attain Me,he knows all that.

He serves Me in every Whatever ways of

service, in order to attain to Me, have been prescribed,

he serves Me by all those ways ofservice,(worship).

By knowing Me as such {viz: Purushottama), he may

assure himselfof Mylove(for him)such as may be gainable

by all other kinds of service(or worship) relating to

Me(laid down in the Sastras).

This aforesaid Purushottama-knowledge is now eulo

gised:

fTfT &c.

20. 'Thusisthis mostOccult Science unfolded by Me,

0Sinless! Knowingit Bharata I one shallbecome

wise and shall have accomplished all his work.*

Considering thee sinless i. e., worthy,this Secret of

all secret Sciences, vis., the revelation to thee of the

Purushottama-aspect of Myself has been divulged.

He who knows this shall become wise-, i.e., he shall have

acquired every wisdom which one who aspires to reach Me

ought to possess.

He shall have accomplished,all his work-, i. e.. He shall

have performed every act of duty which one of his stamp

is expected to perform.

This Stanza informs us that the Purushottama-

knowledge—declared in this Lecture—a knowledge learnt

from Sastra,is alone sufficient to accomplish what is stated

in this Stanza{viz., becoming wise etc);and no direct know

ledge (or actual witnessing etc., of Purushottama) is

demanded(as a sinequa none for growth of spiritual wis

dom,and all that may follow thereon).

 

OM TAT SAT

Thus closes Discourse Fifteen

Named The PurittM-Puruskottama-Yoga,

or

The Way to the Primal Spirit Supreme,

With Sri Ramanuja!s Commentary thereon,

Between Sri Krishna and Arjuna,

In the Science of Yoga,

In the Theosophy ofthe Upanishads

Or the Chants of Sri Bhagavdn

The Bhagavad-Gitd}

I. This Lecture contains an to render a complete solution of the

explicit explanation of the Three mystery of Life and Universe. This

inevitable Postulates, viz., achit is the fundamental Thesis of Rama-

(matter)chit(soul) and Isvara(God) nuja's Visishtadvaitic Monism.

 

 

1. This Lecture contains an

explicit explanation of the Three

inevitable Postulates, vss., achrt

(matter) cst (soul) and Isvara (God)

to render a complete solution of the

mystery of Life and Universe. This

is the fundamental Thesis of Rama-

huja’s Visishtadvaitic Monism.

 

SRI

BHAGAVAD-GITA

OR

THE DIVINE LAY.

WITH

SRi RAMANUJA'S VISISHTADVAITA

* m •

COMMENTARY.

LECTURE XVI

NAMED

# THE DAIV-ASURA-SAMPAD-VIBHAGA-YOGA,

OR

THE BOOK OF THE GODLY

AND THE UNGODLY NATUEJSS.

cT^TpPT teg II

Srl YamunUckirya, Gitdrtha-Sakgraha!(Stanza, ig).

'

Natures Divine and Vndivine— is Sixteenths lore

To haw to bind;Truth's wisdom,anddiscipline sure>

 

AUIVI

,^1 ®BHAGAVAD-GfTA

WITH

SRi RAMANUJA'S VISISHTAOVAITA COMMENTARY.

THE SIXTEENTH LECTURE

NAMED

DAIV-ASURA-SAMPAI>-VIBHAGA-YOGA

OR

THE BOOK OF THE GODLY

AND UNGODLY NAIXSRES^

PROEM.

JN the precedingthreeLectures(xiii-xlv-xv),thetopics

dealt with were *.

(1). The essential naturesof matter and spirit (or

soul) when separate,and when in conjunction;

(2). That conjunction was the resultofattachment

to matter's qualities (gunas), and that separation; was the

resultofnon-attachment thereto;

(3). That matter and spirit,—in whatever condition

they be,—both constitute Bhagavan's Glorious kosmos;

(4).That Bhagavan,theContainer(orOwnerofsuch

Glory, is distinct from the contained(or what is owned)

viz:that which is comprised of the matter-stuff{achit) and

the spirit-stuff (cAiV) ofthe twofold division,—the bound

and the freed(souls),—inasmuch as He is possessed ofsuch

attributes and powers as (i) Infinity, (2) Pervasion, (3)

Sustenance,and(4)Lordship,Paramount

 

In order now to strengthen conviction in all that has

been said, adherence or submission to Sastra's authority

is inculcated. This is done by instituting a comparison

between the Divine {Daivaf and Non-divine (Asuraf

natures, found in creation who respectively profess and

disown allegiance to ^astra."

SRq &c.

1. '

Fearlessness, purity ofheart,settlement in Jflina-

yoga, charity, self-restraint and sacrifices,sac

red study, penance, uprightness;

&c.

2. '

Harmlessness, veracity, wrathlessness, renunci

ation, serenity,slanderlessness, sympathy for

life, relishlessness, gentleness, modesty,fickle-

lessness.

&c.

3. 'Lustre, forgiveness, fortitude, cleanliness, non

interference, absence of self-esteem;—(these),

Bharata! become his who is born ofthe Divine

kind;

Fearlessness=the absence ofthat pain which

is caused by dread at the prospect of the loss of what is

dear to one and dread of what is hated may befal.

Satva'Samsuddhih=^\it{iy of heart=the reigning of

Satva-guna in the antah-karona(heart),utidehled by Rajas

and Tamas.*

jnana-yoga-vyavasthitih^^&XAQXX^e.'Ci't in the practice

ofdevotion resultingfrom the knowledge which discrimi

nates soul from matter.

Z>a«a««=Charity=Thegiving ofgifts to deserved reci-

 

pients,-the property ofone's own legitimate acquisition.

i?«««aA=Self-restraint=The power of the mind to

withdraw itselffrom,or oppose itselfto, sense-objects.

Yq/^a=Sa.crifices=The performance of the Maha-

yajfia^ and other ceremonies,regardless offruit, as service

rendered to Bhagavan.

SvaMvqyazsSacred study,or devotion to the learning

ofthe Holy Vedas,with the belief that they allteach of the

Gloriful Bhagavan,and the Method's ofworshipping Him.

Penance=Rigid' performance of such expia

tory ceremonies as Kricchra*, Chandrayana^, etc., and

keeping Dvadasi-fasts* etc., which would qualify a person

to be fitfor performing other acts for the glorification of

Bhagavan.

Uprightness=conduct towards others,con

sistent in thought,speech and deed.

.<4/%iw«=Harmlessness=absence of causing pain or

injury to others.

5o/>'a>«=Veracity=The speaking of bare truth bene

ficial to all beings.

i4^roi/AaA=Wrathlessness=Absence ofresentment in

the mind which may be caused by others giving pain.

Renunciations=The giving up of whatever is

hostile or injurious to atma(soul,or soul-advancement).

Serenity=Keeping the senses in peace

against distractions which a love for sense-objects would

naturally create.

.^/a«««fl»«=Slanderlessncss=Ceasing to utter langu

age calculated toinjure another's reputation.

 

 

1. Vide, note 2, ps 96.

 

2. These are ascetic practices such

as Prajapatya, Santapana etc., con-

sisting in partial fasts, etc., prescribed

in the Dkarma-Sdstras.

3. Several varieties of fasting

regulated by the moon's age. (Vide

pp: §9, 60, 100, 101 of Rajendralal’s

Yoga-Siitas, Engl: Trans).

 

4. The fortnightly fasts and early

breakfasts.

 

 

2?rya=Sympathy for life=Condolence for grief, dis

tress or misfortune of others.

Aloluptvam or Alolupatvam {lect\)=Alolutvam—

Relishlessness or absence of relish for sense-pleasures.

i/ari/awaffj=Gentleness=Opposite of hard-hearted-

ness=Fitness for the company of good people.

Modesty=Feeling of shame to do what is un-

. worthy.

i4c^i^a/aw=Fickle-lessness=The remaining firm or

not permitting oneself to be tempted in the presence of

attractive objects.

Lustre=The illustrious or radiant presence,

resisting,or proofagainst,evil men's attacks.

Forgiveness=The absericf of revengeful

feelings in the heart against those by whom one is subject

ed to suffering.

Fortitude=The capacity to continue to do

what is right under the stress of the heaviest of misfor

tunes.

Cleanliness=That state ofheart and ofthe

external senses, fit to perform l^astra-enjoined duties.

Non-interference=Notcrossing(the purposes

'of) others, or not obstructing others in going their own

cherished ways.

Absence of self-esteem=Absence of

boasting or rating oneself high in places where doing so is

unworthy.

i?awf-5«»»/a/=Virlues or accomplishments that

would belong tosuch as the Devas(divine beings), who are

loyal to the Divine Laws, or Laws made by Bhagavan.

The Sampat or (Virtue)ofthose who are godly is to walk,

in the ways ofsuch Laws.<—

Abhijdtah^lA.& who is born conformable tothisDivine

character,or in harmony with the Divine,or whois born to

walk the Divine Path indicated.

^s^Tfsnwrw &c.

4. '

Ostentation,pride,and conceit,ire as alsohauteur;

and ignorance,—(these), Partha! become his

who is born of the Non-divine kind

Daf»fia=Ostentation=A display ofvirtue, or preten

tious parade ofrighteous acts to invite flattery.

Pride= That unnatural exultation arisingfrom

experiencing sense-objects, depriving one (afterwards) of

the discretion to do what is right and avoid what is wrong-

^M/»i^««*^=Conciet or self-opinion ofone's own im

portance unwarranted by either learning or high birth etc.

.^ru'iAd!=Ire=Disposition ofthe mind to cause others

suffering, and enjoy that as one's own fruit(or pleasure).

Hauteur=Overbearingorsupercilious de

meanour towards good and great men so as to rouse their

righteous indignation.

/4/>9fa«fl:»«=Ignorance=The being destitute of under

standing as to what is duty and what is not; and unac-

quaintance with truths great and small.

These constitute the character of him who is born of

the Non-divine kind.

The Non-divine (=ai«n=demoniac=vile) are those

who rebel against Bhagavan's Laws or Commands.

ymi^TNIM &c.

4J^. '

The Divine character is destined for complete

deliverance(or salvation);the Non-divine for

bondage.'

The Divine character{=daivi-sampat)is that character

which consists in obedience to the authority of My will;

and which in due course promises to procure release

from bondage, The iJon-divine character{=:dsuri-satnpat) is

that character which consists in the refusal to obey,or

to violate. My Mandates; which would therefore lead to

bondage, or help his downfall.

Seeing Arjuna doubting and fearing what his own

proper character may be, the Lord assures him thus;

HT &c.

5. '

Grieve not, Pandava! thou art born of the

Divine kind.'

Sorrow not. As for thyself, thou belongest to the

Divine lot, for art thou not Pandava? or the son ofPandu

that most eminent amd righteous of men ?

ST &c.

6. '

Twofold is the creation of beings in this world,

Divine and Non-divine. The Divine has been

described (thee)at length;hearfrom Me,Partha!

the Non-divine.'

This world, where worksare performed (j>.,causes are

created). Beings are those who give birth to works;of

whom there are two kinds, the Divine and the Non-divine.

Creation — time of birth. The beings are made so to

be born as either to follow the Commands of Bhagavan

or rebel against them, as may be predetermined by merits

or demerits(respectively)accumulated in the past.

 

1. Consult the Important Labie at

end of Lects XVIII, showing at a

glance the Analysis of all the modes

of Salvation, made by SrI Ramanuyja.

 

Of these two kindsof creation, the Divine has been

described at length, viz: those Divine Beings who strive

to walk according to My will, and whose walking corres

ponds to the methods of Karma-Yoga,^ Jftana-Yoga' and

Bhakti-Yoga,' described at great length. Now,listen from

Me the other kind of creation, the Non-divine, what they

are born for, and how they behave.

See.

'The Non-divine know not(the ways of)'activity'

or of'passivity 'Neither cleanliness, nor holy

conduct, nor truth is found in them.'

Activity or'Effort,' or engaging in Veda-

enjoined Dharma,for securing(material)prosperity(power,

riches,svarga, siddhis etc.)»

Passivity (or cessation from pravritti) or

engaging in such Veda-enjoined Dharma as leads to

ntoksha (spiritual beatitude)., {Nivritti is literally retire

ment,or giving up all desires for material happiness,thus

contrasting with pravritH^.^

The Non-divine (Asurd)do not understand these

ways. Suac/tam=C\eax\linessofheart inside and of person

outside,so as to be fit for performing Veda-bid works.

AcAdraA=Good or holy conduct,such as the perform

ance of Twilight-Prayers {-^sandhya-vandana) etc., by

which saucha would be produced,as declared in:

'

He who omits sandhya is always unholy, and unfit

for any duties,'

Satyam=li\\e utterance ofthat which is in conformity

with fact.

These qualities are not to be found in the Non-divine

natures.

 

I. Fora full description of what

the two Paths of Pravyritt: and

Nivritté are, consult Akdg: VII-15,

47 to 57. Also Jfakabhad, Saati

Parva, Moksha Dharma, Ch: 217;

 

Bh: Gi: VIUIT-23 to 25, refers to

the destination to which these Paths

lead.

 

2. Daksha-smriti: ‘Sandhya-hinoz

suchie nityam &c.

 

8. '

Say they:"the Universe is unreal, without prop,

without Lord; and what else is it but

the product of mutual union, (of male and

female) having lust for (its) cause?"

Asatyam=\Jnrea.\,or thatwhich is not an effect sprung

from Brahm Who is Truth :

ApratisMham=W\thout prop t. e., not having Brahm

for its (Universe's) rest or prop. Says an authority:'This

Universeis borne on the head of the Serpent-King, the

Universe(in its turn)supporting the chain ofspheres along

with (their denizens) men,demons, and gods.* ^

Anisvaram=Without a Lord or God-less;{. e., they

say that this universe is not under the Government of a

God—Myself—Who is Infallible-willed, Supreme Brahm,

Lord of all etc., as declared for example in:—'I am the

Origin of all;from Me operates everything'etc.,(Gf:X-8).

They also prate thus: " Do we find it rUniverse)

anything more then the product of the mutual union of

male and female sexes—the products known as man,beast

etc? It is quite evident that it is no more than this, and

that lust(or sexual passion) is the only cause."

&c.

9. '

Adopting this view,the soul-lost,small-witted,and

deed-cruel,vile(beings), become the ruin ofthe

Universe.'

Adopting:means embracing or holding.

Nasht-a.tmdnah—^ou\-\os,t^ or those who have lost

their souls, or who have notseen that a soul isdistinctfrom

body (either by faith or by experience)*

Alpa-buddhayah=Sm9\\-\N\tto6=those who cannot

cognizethat there is a'cognizer'—Atma—in the'cognized

body, which is like a pot (which one sees as a separate

object).

I. KiiX:/'«n II-S-27:'Ten-eyam 2. Consult Table Rt end ofLect:

naga-varyepa,sirasS vidhrita mahi.' XVIII.

 

r. Vesh: Pur: II-§-27 : ‘Ten-eyam

naga-varyefa, siras4 vidhrita mahi.’

 

2. Consult Table at end of Lect:

XVIII,

 

£^ra->^ama«aA=Deed-cruel=Those who are perse

cutors or molesters ofall beings, by their cruel acts.

These creaturesare pests who undermine the Universe

&c.

10. 'Surrendered to unappeasable desires, seizing

unlawful hold ofthings through(that)delusion;

associated with hypocrisy, pride and passion;

and practising unholy vows, they prevail.'

I

(They are) overtaken by lust or desires which are in

satiable or beyond hope of being gratified. The endeavour

to procure them is delusion=ignorance;—through

ignorance, unlawfully taking hold ofthings(for their enjoy

ment).

Asuchi.vratdh='Domg impure acts with a vow,such

as acts prohibited by 3astra,or doing what is not ^as-

tra-ordained. With hypocrisy, pride and passion added,

these(demoniac natures) prevail or flourish (in the world).

&c.

11.'Wedded toimmenseschemesstretchingso fareven

as(kosmic)dissolution;indulgingin lusts as the

highest goal, assured:

"that is the be-all and

end-all."

Death is ready at their door, waiting to carrythem off

to-day or to-morrow, (». e.,at any moment),and yetthey

are given to(worldly)schemes or thoughts so vast in their

conception and as to require all the time,till the very day

that physical dissolution may approach, to carry it out.

Similarly, they are given up to revelling in lusts as

the very acme of all of man's ambitions. And they are

rest assured that that is the be-all and end-all of all hopes,

and nothing lies beyond.

 

12. 'Bound by the bonds of a hundred hopes, and

given up to lust and wrath, (they) un-justly

yearn for hoarding up wealth to minister to

gratify (their)lust'

The bounds or bonds are those of hopes, by which

they are fettered. They are wholly devoted to passions,

the cultivation and gratification thereofconstituting the

highest calls of life [nishthd). In order to gratify(their)

passions,they long,by illegitimat methods,to amassriches.

& c.

13- (Say they):"By me has thisto-day been gained;

I shall gain this heart-desire; this money/

have,and again it, will Iearn."

7)i»=Land,sons etc. They have all been acquired

by me,i. e., by my own exertion; there is no other unseen

cause therefor. And whatever be my heart's-desires

manoratha),I shall be ableto have them fulfilled by My

self;no other unseen Agentexists,

'

And this money that I have/ have earned indeed,

by my own single individual efforts. And I am going to

have more ofit too by my own effort.

?RIT ♦iMI &c.

14. (Say they); 'By has this foe been slain ; and

others too / am going to slay. I am Lord, I

am the enjoyer, /am self-existent, I am power

ful,and happy.'

" Powerful as I am, this foe has been despatched by


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