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The manner how these three Symbols are connected

(or applied) is now explained. How, first, OM is con

nected is explained:

&c.

24. '

With Brahmavadis,therefore,all Veda-enjoined

acts.Sacrifice {yajfla),Gift{dana)and Austerity

[tapas)always begin with the repetition ofOM.*

Brahmcevddis=:V&d2^-y3JA\s, or those who follow the

Vedas or the Three Castes.

Yajfia,Dana,and Tapas are Veda-prescribed perfor

mances.They always begin by the recital ofthe holy Sylla

bleOM. Vedasalso begin thus. Thusthe connection ofthe

symbol OM with Vedas and Veda-bid Yajflas etc., has

been shown. Since in conjunction with OM, Vedas are

repeated, and Yajflas etc., are performed by the Three

Castes,the connection ofOM with the Three Castps indi

cated by the word Brahmanas,has also been shown.

How the symbal TAT is connected with these is

now shown:—

&c.

2$. 'With TAT, are acts of Yajfla Tapas, and

of Gift, performed by Moksha-aspirants, wish

ing not for fruit'

Whatever acts, Veda-learning,Yajfta,Tapas and Gifts

are done by the Moksha-aspiring Tbee Castes,theyare

designated by the word TAT, since they are means to

attain Brahm,—TAT Signifying Brahm. That TAT

signifies Brahm is evident from such authority as:

'Sa(h), Vah,Kah, Kim,yat Tat, fdenote) the Most

Supreme.'^

Hence the connection of the symbol TAT,has been

shown by showing that it signifies the Moksha-leading

acts, Veda-learning, Yajfla etc. Its connection with the

There Castes also isshown,because oftheir following them.

In order now to show how the symbol SAT Is

connected with them, the etymology of that term as in

vogue in the world, is (first) examined:

^rin% &c.

26. '

In the sense of existence and of goodness^ the

word SAT is used. SAT Is likewise used,

Partha!in relation to auspicious events.'

Sad-bhdve=\n the sense of Existence.

Sddhu-bhdve=\n the sense of Goodness.

This is the sense in which SAT is used in all things,

concerning the world and the Vedas.

Similarly, it is used in relation to any auspicious

worldly event undertaken by any person, by calling such

an event,

a good event'[sat-kamtd).

^riqw &c.

27. 'To be Implanted in Yajfta,Tapas and Gifts,is

called SAT ;and all actson that account are by

Sat itself designated.'

Hence the settlement of the three Vaidika Castes in

Yajfta, Tapas and Gifts,(because they follow and observe

them),is called SAT (good),since they are ofan auspicious

character. And these acts, Yajha &c. which are for the sake

ofthe Three Castes,are themselves called SAT.

Hence the relation to(i)Vedas,i^2) Vaidika worksand

(3) The Three Castes implied by the word firahmana,of

the symbols OM, TAT, and SAT,is denotative of how

these differ from what are non-Vedas, and from such as

are not Vaidikas.

&c.

28. '

What without faith is given, what Tapas done,

and what is done, (Yajfla)is called A-SAT,

Parthal which is neither for here nor for

hereafter.'

Even if it be according to ^astra-ordinance,but ifit

be withoutfaith,Homa etc.,done,is called A-SAT. Why?

Because t's neither for here norfor hereafter^ i. e., neither

for any fruit to be obtained in the world {iha) nor for any

fruit to be obtained in the shape of Moksha {pretya).

OM TAT SAT.

Thus closes Discourse Seventeen

Named ^raddha-Traya- Vibhaga-Yoga,

The Book of the Threefold Division of Faith,

With Rdmanuja's Commentary thereon.

Between Sri Krishifa and Arjuna,

In the Science of Yoga,

In the Theosophy ofthe Upanishads

Or the Chants of Sri Bhagavdn.

The Bhagavad-Gitd.

SRI

BHAGAVAD-GITA

THE DIVINE LAY.

WITH

SRT RAMANUJA'S YISISHTADVAITA

» •

COMMENTARY.

LECTURE XVIII,

NAMED

MOKSH.OPADESA-YOGA,

THE BOOK

(CONTAINING THE SUMMARY OF THE GlTA'S)

TEACHING OF SALVATION{LIBERATION)

GUSrtka'Sangraha

by Sri Yamuftdchdrya,

(I) Trusi that God's Actor,(2)that Salva's worthy togrow

(3) tVhat the end ofefforts,—in Eighteenth Git does show>

AUIW

IF'

^IBhagavad-Gita

WITH

srT ramanuja's visishtadvaita commentary.

THE EIGHTEENTH LECTURE

named

MOKSH-OPADESA-YOGA

THE BOOK OF THE INDOCTRINATION

OF SALVATION.

PROEM.

tY the two precedingLectures(XVI and XVII),the

following matters were discussed:

I. That the only Means for achieving either

material prosperity {abhyudaya)or spiritual freedom {nis-

sreyas), is the observance of Yajfia.^ Tapas* and Dana,®

along the lines laid down by the Veda;and no other.

2. That all Vaidika-obsei*vaiicesarecommonlycha

racterized by the use of Pranava(OM)in relation therewith.

3. That the difference between the Means leading

to Moksha and that leading to material goods,is symboliz

ed by theterm TAT,for the former,and SATfor the latter.

1. Ritualistic Sacrifices.

a. Austerities, such as mortific-

ation of the flesh by fasting &c.,

3- Gifts; Charitable works,

4. That Yajflaetc.,when performed for the sakeofac

quiring Moksha, must be performed without aiming at fruit.

5. That so performing them is the result of the

Satva-GuM gaining prominence ; and that Satva-growth

is caused by taking Satvika-food.

Next (in this Lecture), the following points are

expounded:

1. Tyaga ^ and Sannyasa* indicated as Means to

Moksha,are identical.

2. The nature of Tyaga.

3. The contemplation that in the Sovereign Lord

Bhagavan rests the agency ofall acts.

4. A description ofthe effects produced by the Gunas

Satva,Rajas and Tamas,in order to show that Satva alone

is worthy of acceptance for culture).

5. How the acts appropriate to Castes,—which are but

acts of worship to Paramapurusha—effect or accomplish

the gaining of Paramapurusha. And that,

6. The Quintessence ofthe Holy Writ of Bhagavad-

glta,isthe Teaching or Exposition of Bhakti-Yoga.

And here to begin with, Arjuna asks that he may be

enlightened as to whether Tyaga'and Sannyasa"are identi

cal or distinct, and what is their nature:

&c.

I. 'Of Sannya.sa,® Strong-armed! and of Tyaga,*

Hfishlkesal, I Would fain distinctly know the

truth, O Kesi-Slayer.'

1. Tyéaga is literally ‘giving up’

2. Sannyisa is literally ‘ putting

away.’ Both terms mean renunciation,

resignation, or surrender ; their tech-

nical application may be learnt in

the following pages, and also their

ultimate significance,

3. Surrendering oneself to action-

less contemplation (=Jfiana-yoga or

Sannydsa in the sense employed in

St: 1, 2and 3., Lec: V)= Positive

side of Renunciation.

4. Abandonment of action= Me-

gative side of Renunciation.

NotabU',Tyaga(renundationy and Sannyasa(resig

nation)* were dictated as the Means to Moksha,according

to the gratis,for example:

Some by Tyaga(renunciation) achieve Immortality,

not by action, not by (means of) progeny, nor money,

(=property).'3

■Those Yatis (or Sannyasins) all, who ascertaining to

themselves of what is good, from the knowledge acquired

from the Vedantas; and made pure of heart by means of

Sannyasa-yoga(=resignation), are delivered (from bondage)

by reaching the Immortal (=God) in the Brahma-loka at

the close of mortal life {=pardnta-kdle=a\. the dissolution

ofthe last karma-body, Ranga Rdmdnuj'a'sCommentary

on Taittiriya- Upanishat, NdrdyanamV*

Distinctly do I desire to know the truth regarding

Sannyasa and Tyaga. The import is this : Do these two

terms mean different things, or do they mean the same

thing? If they mean different, I wish to learn in what does

the difference consist; if not, what is the unic sense

conveyed by both ?

In order to prove that the nature of both is identical

and to show what that nature is, .^ri Bhagavan first exhibits

the error of an objector. He says:

1. See footnote 4, p. 529.

2. See footnote 3, p. 520.

3: Jail; Up’: Nard: X-21. ‘Na

karmaa &c.’

Ranga Ramanuja quotes the autho-

rity ‘ Sannydsas tyaga ity uktas sara-

nagatir ity api’ according to which

Sannyasa and Tydga mean one and

mean seeking the Lord ‘fas the One

Refuge. Tyaga here is the negative

side of Renunciation.

4. Tatt: Up’: Nara: X-22; also

Mund: Up®: III-2-6. ‘ Vediinta

vijiana &c.’

Ranga Ramanyja explains Sansya-

sa in this passage to mean Prapadana

or unconditional surrender (to the

Deity) =the positive side of Renun-

ciation.

2. ' Learned men understand by Sannyasa, the aban-

donment of works; fothers) the wise,

declare that Tyaga is the fruit-abandonment of

all works.'

Some learned men understand that Sannyasa is the

abandonment of—or abstention from—doing frugiferous

(=kS»tya) actions. And some otherwise men assert that

in the authoritative works treating of Moksha, Tyaga

means the resignation ofthe fruits attached to all actions,

whether they be of the kind of nitva (daily duties),

naimittika(casual duties)or k&mva(specific acts prescribed

for specific objects). The contention here is whether the

tone ofthe Sastras(Authoritative Works)is for the aban

donmentofkdmva works alone or whether it isfor the resig

nation ofthe fruits ofall kinds of works(nitva,etc). In the

formerspense,the term Sannyasa was used,and in thelatter

Tyaga. In both cases what is common is'

renunciation,*

(ofsomething or other). In this sense both Tyaga and

Sannyasa are identical. That they are used synonymously

and to signify the same .sense is evident from such

passages also such as:

'Hear from Me,OBest of Bharatas! the truth about

this Tyaga' (Gl: XVIII-4),—where Tyaga ultimately

deceides the question as meaning Renunciation (i. e., not

abandonment of works,but doing them as duty and there

fore abandoning fruits or returns therefor only);—and other

passages also such:as.

The abandonment ofobligatory work is improper.

Its abandonment from misconception is declared to be

Tamasa.'(Gi:XVIII-7).

'Three-fold is the fruit of work, undesirable,desirable

and mixed,which non-renouncers reap hereafter, and never

the renouncers

{Gi\ XVI11-12).

&c.

3. '

Some philosophers declare that work should be

abandoned as evil; and others that works,—^

Yajfta, Dana and Tapas—should not be aban

doned.'

Some philosophers like Kapila,^ and others also, who

are Vaidikas,but who still follow Kapila,assert that as all

workssuch as Yajfia,etc., are prolific ofevil,such as desire

etc., since they conduce to bondage, they are fit to be

abandoned by the Moksha-aspirant.

Other learned men say they are not to be given up.

&c.

4. '

Hear from Me,O Bharata-BestI the truth about

this Tyaga. Verily Tyaga,O Tiger of men 1

is distinguished as threefold.'

While yet performing Vaidika-works there can yet be

Tyaga or Renunciation (not abandonment) which I have

already expounded to thee as ofthree kinds:

(Firstly): Renunciation with reference tofruit;

(Secondly): Renunciation with reference to work;

(Thirdly): Renunciation with reference to agent.

Renunciation with reference to fruit, in other words^

(performing works, and)abandoning fruits thereof,such as

Svarga etc., theybeget,found its expression in the Stanza:

'With mind, atma-absorbed, rest all works in Me.

Rid of desire and'

my-ness' and of(mental)fever, fight'

(Gi: III-30). The phrase, [niraslh]rid of desire means:

Let not thefruit of Svarga etc., be for me.'

Renunciation with reference to work is (performance

of work,but) renouncal or abandonment of the egoistic

notion;'This work is mine,and is the means for procuring

my fruit'(implied in the phrase \nirmamaK\ rid of'my-

ness.')

1. The Father ofSfipkhya Philosophy.

Renunciation with reference to agent is (performance of

work, but)resting them in, or surrendering them to, the

High Lord, with the thought that He is the Agent (or

Author or Auctor),and abondoning the idea that self is

the agentor author of his works, (implied in the phrase

\Mayisannyasya] surrendering or resigning them to Me).

&c.

S. 'Work,—Yajna,Dana andTapas,should never be

abandoned; it must of necessity be done; for

Yajfta, Dana and Tapas sanctify the wise.'

Never,by the Moksha-aspirant, are Vaidika-acts such

as Yajha,Dana, Tapas and the rest, to be abdicated ; but

must be daily practised until the last day of death. Why?

Because those acts pertaining as they doto theseveral

varnas and dsramas^ ('castes' and '

orders' of life) do

purify the =the thoughtful or reflecting

persons.

The thoughtfulness or reflection here meant is updsana

or religious meditation, in which the Moksha-aspirant is

supposed to be engaged till the last And the practising

of Yajfta etc.,destroy the past deeds {karma) which hinder

progress ofthe aforesaid updsana.

y.dI'MR &c.

5. 'That such works as these ought to be done,for

saking attachment and fruits, is, Partha 1 My

best and veritable verdict.'

Inasmuch as Yajfta, Dana, Tapasetc., are lustrational

to the updsakas,and partake of the nature of My worship,

they must like the updsana itself, be practised daily by the

Moksha-aspirant till timeof dissolution,forsaking attach-

ment=idea of ^my-ncss'(mamata), and forsaking fruits.

This is My true and best opinion.

&c.

7. '

Abstention from a prescribed duty is not meet.

Such abstention out of misconception, is

considered as Tamasa.

Prescribed (niyata) duties are the Nitya,Naimittika

etc.,—the Mahayajiia.^ Ceasing altogether to perform them

is not rightful, as according to:

Actionless,thou shalt not

be able even to sustain they bodily existence'(G/:III-8),'

even bodily existence would(withoutaction)be impossible.

As for sustaining bodily existence, it (has been shown

that it) must be done from partaking ofthe vestiges of

food after its consecratian to Yajha, only such food

being conducive to produce holy knowledge. Otherwise,

as declared in:'But those who cook for self-enjoyment—

sinners—incur sin' (Gl: ///-/j), food unconsecrated to

Yajfta is sinful,and such food is productive of erroneous

knowledge in the mind. For, as affirmed by the J^ruti:

O Somya! mind verilyis formed offood,'* etc., mind is by

food verily fed and nourished ; also, that knowledge ofthe

kind ofdirectapperception ofBrahm{Brahma-sdkshatk^a=.

God-cognition) is dependent on the purity of food, is

evidenced by such passages as:'

Food (.being) pure,

mind(becomes)pure; mind (being) pure, sustained (or

perfect)® memory(ensues);memory obtained,theloosening

(follows)of all knots(bondage).'

•

Hence,since Mahayajflas,etc.,'—the Nitya,Naimittika-

duties—practised until the last moment of departure, are

worthy ofadoption as leading to Brahm-knowledge, abs

tention therefrom is not meet. The ceasing, thus, to do

knowledge-creating work, influenced by ignorance {tnoha)

is called tdmasa. For to tamos as origin is traceable the

idea of abstention, arising from ignorance; ergo^ an

effect oftamas. That tamas is indeed the root ofignorance

or unwisdom was declared in:'Inattention and infatuation,

come from Tamas, as well as unwisdom, {Gi: XIV-17).

Ignorance or unwisdom is that which is hostile to

wisdom, and it is erroneous (or perverted

knowledge.

The same is illustrated further on as in: ^

That intellect is Tamasa,Partha! which,(being)en

shrouded ill Tamas(mis)apprehends Adharma as Dharma

and all things pervertedly.'(Gi:XVIII-32J.

Hence,the surceasal to perform nitj/u, naimittika etc.,

duties arises from perverted knowledge.

&c.

8. 'Whoso, from fear of bodily fatigue, abandons

work as of pain,such abstention is Rajasa; no

benefit from abandonment doth he derive.'

Doubtless,work by stepsconductto Moksha(release);

butasitinvolves pain(ortrouble)in the shape ofhaving to

earn money (etc.,) for its accomplishment,and (involves)

chastisement of body in the shape of undergoing great

fatigue, it is agonizing to the mind. Dreading this,should

one confine himself to the practice of meditation alone

[jnan-abhyasa)for achieving Yoga(=self-Cognition or God-

cognition,refraining from doing the aJrawa-proper duties,

such as the Mahayajflasetc.,such abstention by him from

Nvork is due to Rajas; and such abstention is contrary to

the sense ofthe ^astras.

The benefit from abandonment^ or the acquisition of

wisdom(—which he supposes as arising from surceasal of

works—)never accrues to him. So it is shown further on:

That intellect, Partha! which apprehends wrongly

is Rajasa'[Gi-. XVIII-31).

And, forsooth, work does not by any visible means

produce mind-purity, but by the medium of Bhagavan's

grace.

&c.

9. 'That is deemed Satvika-Renunciation, where

work is done as duty incumbent, but attach

ment resigned,as also fruit'

One must understand that all works such as the nitya

naimittHa etc., Mahayajflas, prescribed as duties devolving

on the several Varnas and Asramas are but modes of My

worship,being in themselves the end. Ifhe performs thus,

forsaking attachment —/.e.. destitute ofthe idea of'

my-

ness' placed in the work.—and also forsaking fruit, this is

called (true) Renunciation, viz., Satvika, or renunciation

having its source in Satvam,or that which is the source of

producing true Sastra-knowledge.

That Satvam is originative of correct knowledge of

things was already stated in:

From Satvam springs forth

wisdom'(Gi: XIV-17); and further on too it is declared:

That intellect, Partha! is Satvika which discerns

between action and inaction,duty and non-duty, fear and

non-fear, bondage and release.*(Gi: XVIII-30).

10. '

The Renouncer, Satva-imbued, wise and quit of

doubt (s), is neither vexed at evil act, nor is

(he") in love with good (act).*

Thus,he,the Renouncer in act, ofattachment, fruit

and authorship (or agency who is full of

Satvam; I^ij«=who has correct knowledge ofthings,and

therefore who is bereft of all doubt; is neither troubled

at evil act, nor has he attachment for good act.

Evilact is that which is fraught with undesirable fruit.

Goodact is that which brings in such desirable fruit

as Svarga,progeny,cattle, food etc.

Inasmuch as

myness'(mamatd)is absent,there is no

occasion for exhibiting either ofthe emotions, hatred for

one or love for another; inasmuch too as every other

end (fruit)save Brahm,has been resigned ;since, also, the

notion of'agent'(ofthe act)has been given up.

Evil act, prolific of undesirable fruit, is here intended

to indicate that act which one may accidentally or un

wittingly happen to perform ; not that it means that one

may deliberately perform a bad act, for that to one, who

has not ceased from wickedness, there is every obstacle

to obstaining wisdom,is evidenced by the .^ruti:

Albeit he hath Spirit-knowledge(prajHanci), yet if he

be one not divorced from vice, not stilled of passions,not

calmed of mind, not quit of dissipation, he cannot gain

Him'.i

Hence whatthe Sastra inculcates is the Renunciation of

(i) authorship, f2) attachment and(3) fruit(while doing

work); and not total relinquishment of work itself.

This is explained:—

&c.

II. 'Verily, for on vested in a body, to desert work

wholesale, is not feasible ; but he is called the

Renouncer who resigns the fruit of work.'*

It is notable that for him who is in a body confined,

to entirely give up work is beyond possibility, for such

work (at least)as that of having to provide oneself with

food and drink required to maintain the body, and other

acts cognate, are not evitable. Hence, the observance

of the Mahayajftas etc., becomes unavoidable. Hence,

he who resigns the fruit of works such as the Mahayajftas,

is called the (true)Renouncer (tvagi), and this is the

Renunciation referred to in such Srutis as:

Some by Renunciation obtain immortality.''

Renouncerof

fruitofwork is toimply all thethree kinds

ofRenunciation,viz.^ (i)offruit,(2)ofauthorship,and of

(3)attachment,alluded to in:

'Hasbeen explained as ofthree kinds'{Gv. XVIII-4).

But,one may argue thus:—Are not all acts such as

Agnihotra, Darsa-pfrnamdsa, Jyotishtoma etc., and the

Mahdyajftas^ decreed by the Sastras, in connection always

with appropriate fruits such as Svarga etc., to be achieved

therefrom? Are not,even for the performance of nitya and

naimittika acts,such incentives are held as:'

For House

holders,Prajapatya(-ceremony)etc.'^ implyingfruits there

for? Hence it would clearly seem that between acts pres

cribed by Sastras and appropriate fruits therefor, there is

inseparable relation, inasmuch as every act must have its

fruit, as a seed sown(into theground)mustgrow intoafruit

(ultimately). Hence fruit, either desirable or undesirable,

is inevitable, albeitone may perform the act with no motive

for fruit. Such fruit then would necessarily be inimical to

Moksha and hence no Moksha-aspirant ought to perform

any work. Answers(to this objection) are now given:

STHERt &c.

12. '

Threefold is the fruit of work:good, evil, and

mixed, which befals, after death,to the non-

renouncers, but never to the renouncers.'

Evil (or undesirable)fruit is hades[naraka)etc. Good

(or desirable") fruit is hfeven (svar^a)etc. Mixed is that

which is related to evil, such as sons, cattle, food etc.

These fruits befal to him only, after death, who does not

renounce viz.., the three kinds of renouncement,

(I) of fruit, (2) of attachment, and (3") of authorship

(or agentship).

Prelya=(L.H): After death. It means, subsequent to

the performance ofan act:'

Never do such fruits, evil etc., inimical to Moksha,fall

to the lot ofrenouncers {^sannydtindni)ofauthorship etc.

The gist isthis:—No doubt, Agnihotra etc., are nitya-

acts; i. e., obligatory acts for one, by the fact of his birth

(in a certain varna,in a certain society,nation,country etc).,

and for one who has in view the achieving of fruits there

for How the same one act (i.e., Agnihotra etc).,

finds a different application in each case (in the case of

fruit-seeker,y^ivins;frutt, and in the case of Moksha-seeker

notgivingfruity finds justification by the canons of'Variety

of Application.'* Its application or employment in the case

of Moksha,is .seen in .such Texts as:

By study of the Vedas, by Yajflas, by Danas, by

Tapas,observance of fasts, do the Brahmanas try to know

Him."

Ie Réménuja comments thus on

the word ‘ pretya’ keeping in view

that there are some fruits like getting

a son etc., which a man reaps, as a

result of his work, before death..

2. Thisis called the ‘ wintyoga-

prithakiva-nydya’ (vider Piirva Mi-

mamsaz Su: IV-3-3-5-And S+i Bha-

shya@ (Telugu: Edns p: 724).

3. Br: Ups Vi-4-22. etce., this

imploying, as Vedantacharya explains

that works lead to contemplation and

by contemplation, God is known, so

that works indirectly help to God

being known. Hence works are

necessarye

Hence sannydsa that the .Sastras proclaini is no other

than tydga^ both meaning renunciation of agentship etc.,

while acts are being necessarily performed. Renunciation

doth not therefore mean the total abandonment of acts

themselves(in other words entire cessation from work).^

Now,the manner how one may disown for himself

authorship of hisacts by assigningauthorship to Bhagavan,

Purushottama, the Inner Guide,is pointed out. From this,

kind ofreflection,it is a necessarycorollary that all self-ness

(or persona\ity—mamatd), as regards a work having been

performed by him or as regards fruit thereof,is completely

resigned. For^e case would stand to him thus:'

Verily

it is Parama-purusha,that is the Motor of all acts,—which

He performs by Hisown(instrument)jivatma(soul),by His

own (sub-instrument of) body and members of it and the

Pranas (therein),—to subserve His own Purposes of

Pleasure.* Hence even the gratification, such as getting

one's appetite appeased,and all work which such nature's

demands necessitates,all belong to Him (not me).'*

q^cirr^ &c.

13. 'Learn from Me, O Mighty-armed 1 these five

causes for the fulfilment of all acts, declared in

the sankhya-system.'

*Sankhya=Sense or reasoning or ratiocination.

Sdnkhye kritdnte=-TlaQ system composed according

to the reasoningin the (or the sense ofthe) Vaidika-tenets,

regarding the categorical nature ofthings.

1. The argument started by the

Lord in Stanza 2 ante,—is thus clos-

ed by his verdict that Tyaga and Sann-

yasa are identical.

2. Pleasure etc., (4/dds is a fect :

varé.) Then the Purpose is Pleasure as

well as the salvation of creatures ; says

Vedantachar,a (csde 7dt: Chand).

3. This is ‘directing the Inten-

tion to God alone.’ P: 244: Thomas a

Kempis’s lwttation of Christ, — .

Thesefive causes are component factors, all combining

to produce one work.

Learn from ^1/^=Through Me,learn to contemplate

oti them.

This Vaidika-sense is verily that which conclusively

regards, Paramatma alone as the Author, having jivatma

(soulj, prana,(life)the senses, and the body,as Hisinstru

ments,as evidenced by such passages as:

'Who is seated in atma. Who the Interior of atma,

Whom atma knows not,of Whom atma is body, Who

rules in the interior of atma,—He is thy Atma,the Inner

Guide,the Immortal''

' Penetrating the interior, the Director of creatures,

the Soul of all.' *

&c.

14, ' The Seat and the Actor, and the various

Instruments, and their several Functions of

various sorts and then Divinity as well, the fifth.'

&c.

15. ' Whatsoever act man doth by the body, speech

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