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me; and hero and valiant as I am, I am going to do like

wise to others. Are they not weak people and of little

understanding who fancy and create a series of unseen

causes (for all these matters)?."

 

"Similarly, I am Lord, i e, I am my own master,

and also the ruler of others. Iam the enjoyer^ by my own

making, notthat by anything unseen I am so made! I am

self-existent[siddha), not that I am made (or allowed) to

exist by any Invisible Agency 1 Similarly,/am Powerful

andhappy by my own selfs means." -

&c.

15. {Say they): "Rich and well-born I am; who

else is there like unto me? I will sacrifice, I

will give, I will be merry." Thus are they in

fatuated byignorance.

"By myselfI am rich, and by myself I am born in a

good' race. Who else is there in this world like me, who

has by dint of his own personal exertion secured eveiy

happiness for himself?"

"/myself will perform sacrifices, I myself will grant

largess,Iwill myself be merry; no need ofIsvara's help or

gracel!" So do the ignorance-blinded think.

r &c.

16. 'Tossed about by various fancies, meshed in

the net offolly, steeped in the tastings of lust,

(they)fall into foulinfernum.'

Deludingthemselves into the belief that without the

help ofan unseen Isvara(=God),theyare themselves cap

able of accomplishing everything, they are restlessly

pitched about by such foolish thoughts as '

Thus

will I do,' 'And this will I do' 'And that other will I

do,' and so on. And in this way are they caught in the

trap offolly,and well steeped in the enjoyments of lust,

they are in the meanwhile snatched away by death, and

Hung into a foul infernum

 

17. 'Self-adulated, self-sufficient, and inflated with

wealth and pride, are they. They perform

name-sacriflces for show, with no rule confor

ming.'

Self-adulated=Y\aX\e.x\x\'g oneself by oneself. Self-

sufficent(stabdhdh): thinking oneself perfect in all respects

and doing nothing. Why?,because puffed up with pride

born of wealth,and oflearning, birth etc.

Name-Sacrifice5=SdiCn^cQS {yajHa) performed for the

mere sake of acquiring a name: '/performed such a

sacrifice—actuated by motives of showing forth to the

world an empty fame that so and so is a '

Sacrificer'!;

and performed without regard to any rule or law.

And they perform sacrifices, characterized as follows:

^3;^ &c.

18. 'Espoused to self-hood, strength, consequence,

lust and wrath, do they in malice antago-,

nize Me in their own and others' bodies'

.<4/w^o/'a=Self-hood,=the conceit: '/can do every

thing without any extraneous aid.'

Balatn—ln so doing,'my single strength is all-suffi

cient.' Hence;

/?«#•/«;«=Consequence;='the importance of Myself

to the exclusion of others.'

Inasmuch as I am so,

'by My mere lusting or willing

after,every desire is fulfilled.' 'And those who cause me

evil, 1 shall slay them b\\'=wrath[krodha).

Surrendering themselves to such passions,they evince

malice towards Me,the Omnific Purushottama,dwelling in

themselves as well as in the bodies of others,and make

enemies with Me; meaning that by sophistry they endea

vour to discover reasons for disproving the very fact ofMy

daiv-Ssura-vibhXga •orgodly and ungodly naturbs. 49s

existence, hate Me,and giving themselves up to passions

stated above, perform sacrifices and other acts.

01*1^ &c.

19. '

Them,the hating,cruel,evil, vile men,I ever do

place in samsara,aye in wombs demoniac.'

Whoso,—these vile,evil,impure men,—antagonize Me,

I hurl them,ever into the currentofexistence, constituting

birth, dotage and death. Even there, I fling them into

demoniac wombs, i. e., such births as may help to increase

their aversion for Me;in other wordsI Myselfwill give them

such cruel understanding as would impel them to actions

as are well suited to the circumstances of birth in which

they are born.

^flMHIM^ll &c.

20'Entering wombs demoniac,in error spawning from

birth to birth,never Mo they") find Me, Kaun-

teya! but drag themselves down the Nether

Path.'

Demoniac womls=S\ich incarnate existences as are

opposed to affinity for Me (=dnukulyaor harmony.)

Again and again do they spawn in such wombs, and their

error or illusion or distorted understanding increases.

Neverfind Af«=Never attain to the wisdom that Bha-

gavan(God)really doth exist,—the all-Lord,"Vasudeva.

From such births,they slip further and further down

the Nether Road.

The root-cause by which these Non-divine natureslose

their souls, is now stated:—

&c.

21. 'Tripleisthisdoor to Naraka, compassing souls'

ruin: lust, wrath and greed. Hence shun

this triad,*

 

The Non-divine(^asura)nature is itselfthe Infernum

{narakci). The portal leading to it is triple which is

souls'ruin ; viz: lust, wrath and greed. The nature of

these passions has already been described.

Dv&ra —Door—path=cause.

Hence,fling to a distance, or completely eschew these

three(enemies),called lust, wrath and greed, since they

constitute the cause thatleadsto the most dreadful Naraka.

&c.

22. 'The man, ICaunteya! who, from these triple

dark portals, is rescued, works for souls'

good;thence to the Highest End doth he wend.'

The three tamas-doors^Aoox?, of darkness, viz: lust,

wrath and greed, which beget curious wrong notions regar

ding Myself. The man who shakes them off", finds he can

work forthe good ofthe soul(or employ himselfin a manner

that is conducive to the advantage ofthe soulj. Having

gained (true) knowledge of Myself, he will ever work in

harmony,or in a friendly spirit, towards Me. And thence

he proceeds to Highest £«</=Sublime Goal—Myself.

That disregard of5astra is the sure cause of leading

to Naraka is now pointed out:

&c.

23. 'Whoso discarding ^astra's rubric, freely roams

at will, he attains not to perfection, nor happi

ness nor Highest Goal'

.Si2j/rfl=Vedas(=the Inspired knowledge of Revealed

Religion)

I^i((/Ai=Rubric=a Scriptural injunction.

Vedas are My Mandates. Whoso abandons them

and drifts in the way his unlicensed will may lead, he will

not attain to (i) perfection=transmundane perfec-

 

tions; nor to(2)-fwMawahappiness of any kind (sublun

ary); never therefore to(3)Supreme Goal (the Acmeof

spiritual beatitude,joining God).

dWI^Hai &c.

24. '

Hence thy Authority is ^Sstra, to judge what

is duty and not. Knowing what I^astra's

canons teach and do enjoin, it is now for thee

to act.'

$5stra alone is thy Supreme Authority deciding for

thee what is worthy for thee to adopt and what is worthy

to reject.

What SSstra-canons teach and enjoin are what the

Vedas and their exegetic Codes, viz., Dharma-I^astra(=

Moral social Institutes) Ttihasas and Puranas(slegendary

lore of men and Gods)etc, teach as regards(i)the Highest

Truth of Purushotlama, and enjoin(2)works or services

which are pleasing to Him, and constituting Means to

reaching Him. Knowing both" these, (i) Truth and(2)

Works,—neither more nor less,—it is meet for thee now to

act in accordance therewith.

OM TAT SAT

Thus closes the Sixteenth Discourse,

Named,Daiv-Asura-Sampai- Vibhdga-Yoga,

Orthe Book ofthe Division ofthe Divine and the Undivine,

With §ri Ram&nujSs Commentary thereon,

Between Sri Krishna and Arjuna,

In the Science of Yoga,

In the Theosophy ofthe Upanishads,

Ofthe Chants of Sri,BhagavSn,

The Bhagavad-Gita.

 

 

SRI

BHAGAVAD-GITA

OR

THE DIVINE LAY.

WITH

SRl RAMANUJA'S visishtadvaita

• •

COMMENTARY.

LECTURE XVII

NAMED

THE SRADDHA-TRA YA-V/BHAGA-YOGA,

OR

THE BOOK OF THE THREEFOLD DIVISION

OFFAITH,

Stl Ydmundcharya's GUartha-Softgraha,{Stanza,ai),

'

Lecture Set'nteenth;what Law bids net'sfrom rebels, vain.*

'

Law,suitingquaPties Hdsf * what*s bidthree-marked,*saysplain,'

Sri Yogi S, Pdrthasarathi Aiyangdr,

 

AU IVI

®^hagavad-G^a

WITH

SRI RAMANUJA'S VISISHTADVAITA COMMENTARY.

THE SEVENTEENTH LECTURE.

NAMED,

SRADDHA-TRAYA-VIBHAGA-YOOA.

OR

THE BOOK OF THE THREEFOLD DIVISION

OF FAITH

PROEM.

8Y atreatmentofthetwoclassesoftheDivineandthe

Non-divine natures,ithasbeenshown thataknowledge

regarding the truth ofthe Goal(for man), and know

ledge regarding the Means by which to reach that Goal,are

based solely on the Vedas,(Vide,,Stanza\2^,LectureXVI).

And now, it will be shown,(i)that works performed

in contravention of$astra,—being of the natureofthe Non-

divine,—prove abortive;(2)that works(etc.,) performed in

accordance with ^astra, are by reason of their nature,

(or motive with which they are performed), divisible into

three kinds; and (3) what^(or how)are such works known

to be in agreement with ^astra.

Arjuna, forgetting the abortiviness of works done,

in contravention to ^astra, asks to know how such works

Yagasetc—ifperformed in faith,— differ in their fruits, as

may be characterizable by the several qualities igunas)

Satvain etc:

^ &c.

1. '

How is that Sacrifice characterized, Kfishna!

which by men,is done in faith {sraddha), but

incompatible with ^astra's canons?'

Whatis that(spiritual)status[nishthd) which consists

in one renouncing ^astras biddings,but who yet performs

a Sacrifice in full faith.—Is that characterizable as falling

under any one of the three qualities (of matter) Satvam,

or Rajas or Tamas?

Thus questioned, Bhagavan, reserving the subject of

the futility of performing anti-Sastra Sacrifices etc., albeit

they be performed in faith, first expounds the three-fold

nature ofeven the Sastra-conforming works, thus;

151^^ &c.

2. 'Threefold is the faith of the embodied, accor

ding as it is begotton of Satva, of Rajas or of

Tamas disposition. Do thou hear it.'

Three-fold is the faith of all the embodied(

=man

kind); and it conforms with the several dispositions or

characteristics peculiar to themselves. The tendencies

carried forward from past incarnations begetcorresponding

tastes (or likings). And for whatever is the taste, faith

is born therefor. Faith is Indicated where there is a dis

play ofenthusiasm shown for a work lovingly undertaken

with the belief that the object for which it is undertaken

will be successfully fulfilled. Tendency, taste and faith are

powersor propertiesofatma,buttheyare onlyevoked when

atma happens to come in contact with the Gunas. The

causes which provoke those atma-affections,are the Satva,

Rajas and Tamas qualities inhering in the body,the senses

and the mind{antah-karana). Thatsuch is the case isdeduci-

ble from the effects which those qualities manifest. These

effects are the sensuous experiences one derives from the

guna-imbued body. From this bodily experience comes

the three-fold faith pertaining to Satvam, or Rajas or

Tamas. Listen now to an exposition which will give(thee

notions as to which of the three kinds it may belong.

&c.

3. '

The faith of every one, Bharata I accords with

his mind ; one is saturated with faith; of what

one is, he is that:'^

Satvam—Antah-karanatn-={!T\i'&inner-sense),the mind

Asis the mind,so is the faith of every person ; in other

words, whatever quality is the mind conjoined with, faith

is begot for such things as are of that quality. The term

satvam(mind)implies the body and the senses mentioned

afore-said(See Comm:Stanza*).

Sraddh&mayah or the man saturated with faith', means

that man is the embodiment of faith itself.

Of whatever faith he is united to, into that faith he

becomes transformed. The sense is that if a person is

filled with faith for a meritorious work, he becomes entitled

to meritoriousfruit thereof; so thatfaith of any kind leads

to a fruit corresponding to thatfaith.

The subject is further expanded:

&c.

4. 'Those of Satvam worship the Devas; those of

Rajas, the Yakshas and Rakshas; and then

those of Tamas worship the Pretas and the

hosts of the Bhutas.'

 

 

Those in whom the Satva quality reigns, become

united to the Satva-kind of faith, and they worship the

Devas. Thatfaith is called the faith of Satva, which con

cerns itself with the supreme bliss-fraught Deva-

Sacrifices,—bliss unmixed with pain:

Those ofRajas-quality(similarly)resort tothe worship

of Yakshas and Rakshas; and those of Tamas-quality to

Pretas and hosts of Bhutas. The Rajas-faith is that which

gives birth to some happiness but mixed with pain ;

the Tamas-faith is that which gives birth to little or no

happiness,tantamount to pain itself.

Thus, fruits differ according to the qualities with

which Sacrificesetc.,are performed in faith even,when those

Sacrifices are in accordance with 5?astra.(Lord Krishna)

now declares what he had before reserved in his mind

that not the smallest modicum of happiness attends the

performance ofanti-Sastra penances, Sacrifices etc., inas

much as they are opposed to His Mandates. Not only that

no happiness results but positive evil attends.

&c.

5. '

Whoso men practise severe auserties,—unpres-

cribed by Sastra,—wedded to pretence and self-

ness, to lust, longing and ability ;

&C

6. Those fools molest the group ofelements imbed

ded in the body, and Me too planted therein.

Know them to be of demon-nature.'

Austerities etc. This term implies Sacrifices

{Yagds)and other works practised.

Me too planted=yi.&axi% Me,the soul; or the soul who

is of My nature and who dwells in the body.

Whoso men,then,perform anti-^astra Sacrifices etc.,

practise penances etc.,atthe loss ofmuch energy,—wedded

to pretence,selfness {ahahkdra), lust etc.,and torturing the

elements lodged in the body,and also the jivatma (soul)

lodged in the body—,conclude them to be really the de

mons {asuras).

Asuras are those Non-divine beings who act contrary

to My Commands. Owing to this disposition ofsetting

My laws at defiance,they do nbt derive the smallest parti

cle ofhappiness,but as already declared in: *They fall in

tothe evil Naraka'{Gi:XVT-16),they fling themselves in

to a congeries ofevils.

Resuming the subject of ^astra-bid YajfSas etc., the

subject that their natures differ according to the qualities

which may influence them, is now enlarged upon. To

begin with,it is said that the Satva and other qualities are

(in their turn) the effect of food eaten. The three-fold

nature offood therefore is first described, the $ruti itself

procaiming to that effect as in passages such as:—

'

O Saumya! the mind verily is made up offood.*^

'

Food being pure, mind becomes pure, etc.'*

&c.

7. 'To all (beings) food also*is three-fold and liked

(by them). So are Sacrifice, Austerity,Charity

Listen to this their distinction.'

Food also, by reason of its relation to the three

qualities, Satvam etc., becomes of three kinds, and is

liked by all living beings.

Similarly Yajfla—Sacrifices—are ofthree kinds; as

also Tapas—Austerities—; and Danam—Charities.

Hear how food. Sacrifices, Austerities and Charities

all vary asthe qualities vary as will be shown further on.

1. Chh I Uf\ VI-5-4.

'

Anna-mayam 2. Ckhx C^®:VH-26-2j'AhSra-

hi Soumya manah etc.' suddhau satva-suddhi^ etc.*

8. 'Dear to Satvika-raen is food promoting life,

mind, strength, health, comfort and relish;

tasteful, oleaginou.s, substantial and cordial.'

Tothose who are of Satva-quality, pure Satva-food

becomes dear ; and Satva-food prolongs life; also pro

motes the mind (satvam =nntahkaratta)y the mind here

signifying its manifestation or function of intelligence

{fUSnatn). As stated already in : "From Satva-quality,

knowledge is born"{Gi:XIV-17), Satvam is promotive of

intelligence ; and hence food which is of Satvam is

promotive ofintelligence ; also it is promotive of strength

and health,and also comfort and relish. Comfort {sukha)

is the feeling of happiness that arises when the food is

undergoing the process of assimilation in the body.

Relish iprlti), means that good food serves to produce a

relish or interest for undertaking works which are con

genial. savoury, sweet. Snigdhah'—

Oleaginous=Mixed with clarified butter etc. Sthtrdk=

Substantial or that which is well assimilable with the

body, Hridydh=QoT6\a.\ or agreeable.

'I'hese are called SaXwa^-foods which Sarr'a-men like.

&c.

9. '

Dear to Rajasa-men is food, bitter,sour,saltish,

over-hot, pungent, dry and burning;productive

of pain,grief and illness.'

The bitter, the acid ; the most saltish,—very hot,very

biting, dry (or hard)and burning kinds of food. Tlkshna

are useless foods either because they are too hot or too

cold. Rukshna or dry foods are those which are dry(and

produce thirst). Viddkinah are those that cause a burning

sensation. Such foods are liked by the Rajasa-full men.

Those foods promote pain, grief and ailments,and also

increase Rajas.

 

Dear to Tamasa-men is food which is stale,

changed,stinking,and putrid ; refuse and foul.'^

Ydta}'dmam=Sia\e or very old (kept over-night, or

literally old by a ydma or three hours). Gdta-rasarn—

changed or that which has lost its (original) natural taste.

Stinking or that which emits a strong offensive

smell. Paryushitam—'2yx\x\'di or corrupted into a different

taste by long standing. Ucchishtam='9

^'eX}i%^ or leavings

after food has been eaten by others except Gurus(—spiri

tual teachers, and other privileged (holy) persons.

Amedhyam—Yov\^ or that which isto be considered impure

by not having been consecrated at a Yajfia.

Such foods are dear to those who are Tamas-full.

Bhojana=¥ood, because it is that which is eaten

(bhujyate). Tamas-food eaten breeds still Tamas. Hence

those who have a care for themselves, ought .to serve

themselves with Satva-food, to promote Satva.

&c.

11. That Law-sanctioned Sacrifice {yajfia)is Satvika,

which is done regardless of fruit, with such

resolve of mind as:

'

(this) ought to be done.'

Regardless offruit— not any reward for

Sacrificial works &c. performed.

Vidhi-drishtah=Sdstra-dfishtah—Law-sanctioned.

Yashtavyatn=^0\x^t to be done'as a duty,as in itself

an end, since it is worship rendered to Bhagavan;—to

be done completely in its three-fold features of Mantra,

money and labour. Where a resolve like this is made

in the mind, and a Yajfia is performed, that Yajfia is

of Satva-character.

 

 

1. Vide : Yoga-latvoponishat :

** Yogaevighna-karmaharam varjayed

yogavittamah, lavanam sagshapam

ch-amlam ushgam riikshgan cha etc.”

 

12. 'But that Yajfia, know,Bharata-Chief! is Rajasa,

which with an aim for fruit and for display—,

one performs.'

Know that Yajfia to be ofthe Rajas-character, which

is done for the sake of fruit, and which is vitiated further

by the desire for notoriety.

&c.

13. 'That Yajfia, they say,is Tamasa, which is void

of authority, which is devoid of earned food»

devoid of Mantra and money-gifts ; and

devoid of faith.'

Vidhi-hina—NdiA. of authority, or the sanction of the

Brahmanas, who are wise both in precept and practice;

devoid of their verbal sanction such as : 'Do this

Sacrifice.'

Asrishtannam—Voodi not lawfully earned. Food means

th\ngs={dravya), required for performing a Sacrifice.

Means unprescribed food(by Law), or food prohibited(by

Law)^=achodita-dravya.

And (Sacrifices (Yajfia) so performed, and un

accompanied by Mantras (=recitations of Holy Formu.-

laes), by money-gifts, and done without faith,is declared

to be of Tamas-character.

Now, in order to explain the three kinds of Austerity

{tapas)as affected by the qualities, their character first,

as that of Bodily Austerity, that as Oral, and that as

Mental, the three sources from which Austerity springs—

is first examined:

 

ok Tatparya-chandrika tells us.

that spésh¢a means ‘earned by right-

ful means for the sake of yajfia, and

not obtained from Siidras. The pro-

hibition of the Law is not to acquire

things for yajfia in this manner.

 

14. 'That is called Bodily Austerity (tapas) which

consists in the worship of the Devas, the

Twice-born, the Teachers and wise men; in

cleanliness, rectitude, chastity and harmless-

ness'.

Worship (or reverent treatmentrendered by the body)

to the Gods,the Twice-born(=the deivas or the Brdhmaf^,

the spiritual classes), the Teachers gurus) and other

men, who are ripe in (spiritual; wisdom.

Cleanliness of person by ablutions in holy

waters, etc.

Conductin keeping with the intent(ofmind)

Brahma-charyam—Chastity or the absence of lustful

looking at women etc..

Absenceofinjuryto creatures[/tarmlessness).

Theseconstitute Bodily .'Austerity.

&c.

15. 'That is called Oral Austerity, which consists

in inoffensive truthful speech sweet and soft,

and ^he reading ofthe Sacred Writ.'

That is called Oral Tapas, or Austerity of speech,

which offends not others,and which consists in uttering

truth, and pleasing (priya=sweet) and gentle {hitam=

soft or comforting) language,and the recitations of Scrip

tures (svadhyaya).

&c,

16. '

That is called Mental Austerity, which consists

in good temper, benevolence, quietude, selfr

control,and purity of purpose.'

Manah-prasadaJi^Good-temper, or mind kept free of

anger etc.,

Benevolence, or mind filled with love

for others' happiness.

Quietude,or by will restraining thefunction

ofspeech.

Atma-vimgra/iaA=Self-control or fixing the mind or

keeping the mind engaged in the(holy)objects of contem

plation.

Bhava-samsuddhih=-'^\ix\\.y of purpose=Absence of

thoughts wandering away on subjects other than atma.

These constitute the Mental Tapas or Austerity of

the mind.

8FB?IT &c.

17. '

The threefold Austerity, done by men in fervid

faith,exempt from hope offruit, and devoutly,

is Satvikam,they say.'

Not longing for fruit; and devout,{yuktaiff)—i.e.,im

bued with the thought that all is worship rendered to

Paramapurusha—; and united to ardent faith, the Tapas

done by men, ofthe three kinds, Bodily,Oral and Mental

(aforesaid),is declared to be Satvikam.

&c.

18. 'That is here called Rajasa-Tapas which is prac

tised for the sake of gaining regard, praise and

worship, and for display; (it is)unstable and

unenduring.'

Satkara-=^ Regard for others(in the mind.)

=Praise,or verbal adulation (by others).

Worship such as bowing, prostrating etc., with

the body.

Whatever Tapas is practised, actuated with motives

for fruit, for securing regard etc.,from others,and to parade

before othe rs, is said to be Rajasa.

 

Since this kind of Tapas constitutes the means for

such transitory) fruit such as Svarga eta, it is chalam^

unstable, because it is ever fraught with the fear of falling

down therefrom;and it is a not lasting, or de

clining.

19. '

That is declared as Tamasa-Tapas which by

the witless willed is done to torture self, or

others to hurt.'

witless or stupid. Mudha-grdh«^a-='By

the will or resolve of the stupid. Whatever Tapas is

done by such foolish resolve, regardless of one's own

capacity etc., fto carry it out), and to torture himself, or

for causing hurt to others, is called Tamasa.

&c.

20. '

That is considered SStvika-gift, which thus:

'

it oufht to be given,' is given, to one unable

to return ;fgiven)in place,in time,and to reci

pient, meet.'

'The gift ought to be given,' as a duty, and not in

expection ofa reward. The gift is to be given to one who

can render nothing back; in due place, at due time,and to

a proper recipient. Such gift is said to be SStvikam.

&c.

21. '

That is considered Rajasa-gift given with hope

ofreturn,or for fruit, and unwillingly^ given'.

Gifts preferred with aneyefor,orexpection of,areturn;

or preferred with an aim for fruit(or reward);or preferred

unwillingly(pariklisktam)* inferior (or spoiled or damaged

articles (retaining good articles—kcUydna-drauya—for one-

 

self, from which unwillingness is evident {vide-. Tatparya-

Ckandrikd)dite Rajasa-gifts.

&c.

22. '

That is considered Tamasa-gift which is given

in wrong place, wrong time and to wrong re

cipients;(given) without honor, without cere

mony'.

Gifts rendered in wrong(or unholy) places, (or wrong

countries), wrong times(such as the Dead of the night),

and to unworthy persons; also those given, without honor

asatkntanC)^di&iovA of such respects as washing the feet

[ofthe worthyredpients\ and withoutceremony (ava/hdtam)

=sunceremoniously=with disdain:(such gifts) are consi

dered Rajasa(gifts).

So far, the distinctions of Vaidika (or Veda-bid-

Yajfla,Tapasand Dana,characterized by Gunas,Satva the

etc.,have been shown. Now it is intended toshow how these

same Vaidika Yajfia etc., become characterized when

united with the Pranava (OM), and when qualified by

the symbols *TAT'and'

SAT':

^driJKld &c.

23. *Brahm'sdenomination isdeclaredas triple:

'

OM,

TAT (and)SAT.' Conjoined with it were,of

old, Brahmanas,Vedas and Yajfias created.'

The triplicit formula

'

OM, TAT,SAT,' is used with'

reference to Brahm. Brahm here is Veda. By Veda is

meant Vtda-ordained work {=karma). Veda-ordained

work is Yajfia etc.. The Yajfia and other ritualistic works

are connected with the symbols OM, TAT and SAT.

The symbol OM is used as a necessary part ofthe equip

mentofthecultus,consisting in the performance ofVaidika-

rituals; and the symbols TAT and SAT are terms of

worship and symbolic ally related(in the sense explained

later on)to the(aforesaid)cultus.

Brahmands-atc those who (from prescriptive right)

have connection with thesesymbols; Brahmana represent

ing the three Varnas(=castes, Brahma,Kshatriya and

Vaisya,eligible for Veda-observances.)

They and the Vedasand the Yajflas were,ofold,creat

ed by Myself.


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