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ed, Him does man, worshipping by his act, gain.' {Gi

XVIII-46).

Such are the duties proper to a Brahmana.

^ &c.

43. '

Bravery,fire, constancy, adroitness, and not re

treating in battle,benevolence,and the natureto

rule;—these are duties native to the Kshatriya.'

Sauf}'am=Bra.very=The intrepid plunging into

conflict.

75/<w=fire=The invincibility or irresistible front pre

sented to others.

Dhritih= Constancy= The perseverent carrying

through any enterprize despite difficulties or hindrances.

Adroitness=The ability in execution of

ail work.

Apaldyanam='iiot runningaway from battle, albeit one

is convinced of his death.

i><f«aw=Benevolence=The parting with one's own

properly for the benefit of others.

Isvarabhdva='i^sX\xre or capacity to govern others. All

these are duties proper to a Kshatriya.

&c.

44. 'Agriculture, cattle-tending, and commerce

are duties native to a Vaisya. And service

constitutes the duty native to a Sudra.'

ArmAf=Culture intended to produce crop.

Go'raksha=.Th.t protection of cattle.

Vanijydm=AW those trading concerns consisting of

buying and selling which bring in money.

These are duties proper to a Vaisya.

And acts ofservice to all these three classes constitute

the duty proper to a Sudra.

Thus in defining theduties, the necessary performance

of Sastra-enjoined acts such as Yajfla etc., and the

occupations of the Four Varnas,have all been implied.

Yajflas etc., are certainly common to the Three

Varnas(Brahmana, Kshatriya and Vaisya). S^ma, Dama

etc., are also common to all the Three Varnas,but being

natural to and easily attained by,the Brahmana,by reason

of Satvam being regnant in him,they were allotted to him

as his characteristics proper; and not allotted to the

Kshatriya and the Vaisya inasmuch as by reason of Rajas

and Tamas being uppermost in them,they($ama)etc., are

not easily attained by them.

As for the occupation ofthe Brahmana, it is to teach

others to conduct Yajflas,to teach others Vedas,and receive

gifts;the occupation ofthe Kshatriya is torule thecountry;

of the Vaisya,cultivation ofland etc.,as aforesaid ; and of

the 3udra,to do all menial services necessary for thedue

discharge ofduties apportioned to the three(above-stated)

classes.

^^ &c.

45. '

Each devoted to his own duty, man wins per-

fectness. How the devoted to his duty wins

perfectness,listen.'

Every man devoted tohisown dutyobtainsSamsiddhi=

Paramapada—ThQ final State of Perfection. How a man

wins Paramapada, listen :

&c.

46. 'Whence all beingsevolve,' by Whom all this is

pervaded, Him doth man,worshipping by his

acts, attain.*

Man attains perfection, i.e., attains My.self by My

grace granted, when he worships Me as the Inner Soul

abiding in Indra etc..—Me,from whom all beings originate,

move etc., and by Whom all this is pervaded. That every

thing originates from Me alone, and that by Me is all

pervaded,has already been declared in such Stanzas as;

[am the Origin as well as the End of all the Kosmos':

(Gi:VII-6); 'There is naught else higher than I, Dha-

'nafljayal' {Gi:VII-7); 'By Me is all this Kosmos filled

—by My subtle form': {Gi:IX-4A; 'By Me the Super-

visor, matter begets all mutables and immutables' (Gi:

IX-io); '

I am the Source of all, from Me all operates':

(Gi:X-8),and so on.

&c.

46^. 'Betterone's own Dharma, (though) void of

merit, than doing another's Dharma even

though it be done excellently well.'

One'sown Dharma is, as pointed out already,the sum of

acts constituting My worship, fit for the person to observe,

sacrificing all claims to agentship etc. Dharma or duty ex

pressed in visibleact(^a/-»«a-y(7^a)conforming with the nature

ofthe incorporeated person,comes to him easily. Karma-

yoga is thus by nature on£s own Dharma albeitit be desti

tute of merit. By anothers Dharma\& meantJftana-Yoga

demanding the ability on his part to conquer the senses,

and it is a Yoga which presupposes the conquest ofall the

senses. This Yoga being, besides, subject to dangers.

Karma-Yoga is better, even though thef former be per

formed excellently well on odcasions.

Moreover it is shown :

&c.

47. 'Doing work that by nature is appointed, one

incurs not sin.'

To abeing joined to matter, and endowed with senses,

it is normality to act, inasmuch as his organs tend in that

direction. Fulfilling acts so warranted, no sin, t. e.,sam-

sara is incurred, for to action, no danger is incidental.

ButJfldna-Yoga is one which has to be achieved by first

obtaining mastery over the senses, and is besides beset

with dangers,dragging one to sin.

By showing that thus Karma-Path Is better,the doct

rine promulgated in the Third Lecture is now (corrobora-

tively) noticed:

Let natural duty, Kaunteya!, though faulty, be

notforsaken. Verily all endeavoursarein faults

svathed,like fire in smoke.'

Hence as act comes natural,easy ofexecution, and is

beset with no dangers, let it be done though it be faulty

and painful. Theimport is:'

Leteven he who is competent

for Jflana-Yoga,follow the Path of Karma-Yoga. Endea-

bethey ofKarma-Yoga or of Jfiana-Yoga,are all in

deed surrounded with faults and pain. The difference

however consists in that Karma-Yogais easy and not beset

with dangers, and Jffana-Yoga is the reverse (in these res

pects).

&c.

49. 'WithBuddhi unfettered, with .self subdued,and

desires departed,—by Renunciation,doth one

attain to high devotional consummation.'

Buddhi (or intellect) unfettered=Mm.\X9.c)^e6L to fruits or

anything.

Selfsubdued=m\nA,conquered.

Desires departed', because all claims ofselfbeing agent

&c., are abdicated and transferred to Paramapurusha.

Renunciation^Sannydsa, established to be the same

as 7>'«^rt,=Renunciation offruit etc., but discharging duty

as incumbent.

By this Renunciation, one attains to the supreme

stage of devotional contemplation

paramdn,=t\\& stage of meditation (dhydna) where the

stilling of all sense-faculties is easily obtained, the end

sought after by Jflana-Yoga itself.

WrfelMIHI &c.

50. '

Learn from Me in brief,Kaunteya! how the per-

fection-attained reaches Brahm',the culminat

ing Goal of Knowledge.'

The perfection-attained=Y{.e. who by ceaselessly practis

ing Karma-Yoga has attained to the perfection of dhydna or

devotional contemplation.

Learn from Me briefly how,or by what conduct,such

a person reaches Brahm :

Brahm(or soul)is described as that which is the High

Goal or Aim of knowledge, or knowledge full of devotion.

&c.

51. 'With Buddhi made holy, with Manas firmly

reined in ; with (sense) objects such as sound,

resigned ; and with loves and hates rejected.;

&c.

52. '

With solitude selected ; on light diet living; in

speech, body and will governed; to Dhyana-

Yoga ever devoted,to dispassion wedded.;

&c.

53. 'With ahankara, power, pride, lust, wrath and

covetousnessgiven up;from'

my-ness'freed;—

the man of peace is fitted for the state of

Brahm.'

Buddhi made ^o/v=The intellect or consciousness got

to be occupied with subjects relating to atma.

Mana% firmly reined in: Atma here means manas;

the feelings to be put in opposition to sense-wiles,

and manas (or the mind) thus rendered fit for Yoga or

contemplation.

1. Brahm here means the soul in

agreement with that sense intended

tobe conveyed by the same term ace

cording in Stanza 53, following.

Resigning pursuits such as the senses hanker after, vizx

sound(=the ear-sense tempting the mind to hear songs

etc),—means: keeping them at a distance;

It is these pursuits that occasion friendships and hos

tilities. Ceasing from those pursuits would thus be

giving up loves and hates;

Seeking solitude is resorting to sequestered spots

where one is aloof from all disturbances to meditation;

Light diet is moderate diet, between overloading

and famishing.

Speech^ body and mind, governed means directing them

all towards meditation;

Ever devoted ta Dhyana-Yoga=-'^^\n^ engaged in

Bhakti-Contem{)lation, till the day ofdeparture;

Wedded to </w/aMio«=Graduallyincreasingthe aversion

for all things other than atma, by dwelling over their

imperfections;

Ahank&ra=Ths.love ofselfin what is not-self; or the

mis-notion that apprehends what is notatma as atma;

£alam —?oyN&r of previous associations {vdsantis),

which helps growth ofahankara\

Darpam—^x\^Q.ox conceit that follows from balam,

These and lust,wrath and covetousness should be laid aside.

Nir-mamah^The. ho\x\g free from'

my-ness,' or the

notion of possession in what is not one's own.

Peace—The serenity of bliss accruing from atma-en-

joyment; when a person socharacterized practises Dhydna-

Yogaor God-contemplation{=hhakti-yogd),heisrenderedfit

for the state of Brahm ;i. e., he is entirely released from all

bonds and realising the true nature of atma, enters into

its bliss.

&C,

54, '

Become firahm-Kke and clear-*souled, he la

ments not and longs not;equal towards all be

ings,he doth attain to My love supreme.'

The realizing of atma-nature as that

which is characterized by infinite intelligence {jAdna or

consciousness), and essentially leige to Me. The essential,

character ofleigeship forsooth, was that which was posited

id: 'But My other nature, higher than that, know' {Gv.

VII-5).

Clear-souled Clearness of on's nature:

meaning nature not rendred turbid by deeds of pain etc.^

Laments not=SaL\Q Myself, he has no griefas in rela

tion to any other being. (^His only grief is God-grief);

nor has he love for anything else. (His only love is God-

love).

Same or equalto all btings—An attitude ofindifference

towards every creature,save Myself; and thus not caring

a straw for anything. Supreme (^=pard-) bnakti for Me is

attained.

Pard-bhakti,or supreme loving devotion is of the form

ofexquisite or rapturous bliss occasioned by (the soul's

enjoyment of Me,—Me the Lord ofall,—the Author ofthe

drama of Kosmic evolutions, processions and dissolutions*

—the Antithesis ofall trace of evil,—thesole Depository

ofthe boundless and superb multitude of Illustrious Attri

butes,—the Nectar-ocean of beauty,—the ^ri-united,—

the Lotus-eyed,—and the soul's own Sovereign.

The fruit of this Love is declared :•—

&c.

55. '

By Love,doth he full know. Who and What I

am in truth; by it, after knowing Me in truth

doth he enter into Me.'*

Who Itim=V^\\o I am in essence, and by essential

attributes whatIam-=Wh.dX I am by manifested attributes

and manifested glories ofthe Universe.

By Bhakti or Love,(t\ e., the emotional part of man's

nature—which constitutes the subjectivity of the heart—

employed in seeking out God),ofthis kind,one finds Me

out in My true-Self. This knowledge or finding Me out

means the obtaining of the vision of Myself as I am in

essence,in essential attributes, properties and glories(such

asthat which Arjunasaw,describedintheEleventhLecture).

After this Vision,is the '

entering' into Me,i.e., joining

Me,borne aloft by the same intense Love.

Tatah=''^y it' means]mx&thereby(not there)=hyBha.kti,

this constituting verily the Means by which the said *entry'

into Me, is in reality effected ; this is testified to by what

has been declared in the Stanza:

'But by Love,undivided, I am possible'{Gt: XI-S4).

The fruition of such works as those of nitya and

uaimiffiha,—performed with fruits therefor resigned, etc.,

performed as but modes ofworshipping Faramapurusha—,

has now been told. That thesame fruition attends the works

of the kamya kind—performed in the same manner—,is

now declared:

&c.

56. 'Doing all works,at all times, with trust reposed

in Me,one,through My Grace, wins the eternal

infinite Stat^.'

AU works: Not merely the nitya and the nainUttika

works but all works inclusive of those of the kamya kind.

Trustreposedin Me= Accrediting Me with or-ascribing

to Me all Authorship etc.

Sto/^==That which is reached(padam)= Goal=My

self. By doing all works(in the manner aforesaid) I am

reached,—1 who am Eternal {^dsvata in time) and Infinite

[avyaya^ in space).

Since it is so, therefore:

57. '

In thought, dedicating all works to Me, be ever

thoughtful of Me,wedded to Buddhi-Yoga.*

In thought=In the thoughtthatatma(soul)is Mine and

under My guidance. In this wise was the sense ofthe

term {cketasd) glossed in the Stanza:—

With mmd,atma-absorbed,rest all works in Me'

(Gi:

111-30).

Dedicating works=Ofi&r'mg up to Me everything in

relation to works, whether it be the Authorship (of the

works) or the worshipped objects (of the works, viz;

Indra etc.)

ThoughtfulofMe(»ia:/-/ar/7A)=Considering Myself thy

Goal and as thy Fruit,and doing all worksfrom this point

of view. This constitutes Buddhi- Yoga or the Religion of

Wisdom,in which ever do rest.

&c.

571^2. 'Heart set on Me, thou shalt, by My

Grace, overcome all obstacles.'

With heart {chitta or thoughts) placed on Me, (,or

thy heart given to Me),thou shalt engage in all acts; and

by My Grace sole, all samsara-obstacles shalt thou cross.

58. 'But iffrom egotism thou wilt not heed (Me;

thou wilt perish.'

Egotism(ahankara)=the notion of selfness; I know

well what is proper to be done and what is not.' If from

such notion thou wilt pay no heed to Me,thou wilt become

a ruined person. For verily no one except Myself,

amongst the infinity of creatures,is a knower of what is

proper,or not,to be done;nor is there (amongst them) a

Governor like Myself.

&c.

59. 'If by embracing egotism, thou resolvest:'

will not fight,' that resolve of thine .shall be

vain ;(for) nature will impel thee.'

£^Aj»i(ahank^ra)=The notion ofself-nessorfreedom

in deciding for oneself what is good and what is bad.

If by assuming this independence, thou shouldst

determine to thyself:

I will not fight', in disregard of My

Mandate fto the contrary), thy independent resolve shall

prove to be a failure, inasmuch as thy naturef prakfiti) will

compel thee to the combat; for thy nature willgovern thee

u.surping My place, because thou ownest Me not.

The same(subject)is amplified :

&c.

60. 'Bound (as thou art) Kaunteya! by thy own

nature-born act, despite, in thy folly, not

wishing to do the act, thou wilt yet do it

even against thy will.'

Nature-horn act. It is the 'natural tendency of the

Kshatriya to be heroically predisposed. In case, thou

desirest not fight,out of.some misnotion, this heroic nature

ofthine shall however exercise such power over thee, as to

compel thee to plunge into fighteven against thy own will;

when thou wilt find thou art unable to withstand the sting

of vituperation by others.

Moha=misnotion=ignorance.

Indeed,the totality of creatures are ordered forth by

Me,the Lord of all, to follow the ways of matter,in the

manner determined by past Karma:

&c.

61. '

Tsvara, Arjuna! sits in the heart-region of all

beings,bornefasit were)on a machine,spinning

them by His maya.'^

7svara=T\\e all-powerfull Ruling Lord,Vasudeva.

Hrid-dese=T\\e region or cavity ofthe heart, which is

the source ofall intelligence or consciousness,the basis of

all active(pravritti)and passive {nivrittt)energies of man.

The Lord has taken up His abode here. To do what?

He Himself makes the machine, called the body,—the

body with limbs and senses, etc., moulded out of matter-

stuff;thecreaturesare made to ride this machineand whirled

round in it by His mdyd,the maya that is full ofthe gunas,

satvam etc. The creatures are made tospin in this machine

consistently with the gunas (for which they are predis-

posedly born). This import was already expressed in the

Stanzas:

'And 1 am infixed in the hearts ofall; from Me

is memory, knowledge and fits) forfeiture' {Gi: XV-15).

From Me does all operate'(Gi: X-8). Srutis also,as the

following, proclaim likewise;'

Who, seatedin atma etc.*

The way to get rid of this maya is explained:

7JW &c.

62. '

With all the soul, Bharata! seek Him as fthy)

Refuge. By his Grace shalt thou attain to

supreme peace, and eternal state.'

Such being the case (referring to Stanza 61 an/e), with

all thy soul(or being), fly for Refuge to Him,—Him the

Governor of all,—Him Who governs thee by saying:'

thus etc.,'—Him, indeed who out oflove for his creatures

has condescended even to become thy Charioteer.

Seek Him as Refuge=Follow Him or His directions

in every way; i.e., carry out all His injunctions such as

prosecuting the(impending) war etc., as,even when thou

wiliest Otherwise,thou will find thyself unable to carry out

thy mind prompted as thou wilt be,— ignorant as thou art,

—by his maya;and that will lead to thy perishment. Obe

dience to Him,on the other hand,shall by His grace, pro

curefor thee supreme peace^or cessation of all karma-bonds,

and also Eternal State or the Immortal Empyrean.

Srutis by the hundred declare thus:

That is Vishnu's exalted Empyrean, which Saints

ever .see'^

'Verily do they, become meritorious, reach Heaven,

where the Uevas Sadhyas dwell.'*

'Where the archaic fir.st-born Rishis Care).''

Which is hidden away beyond the material heaven.'

'Who,in the Supreme Heaven,is the Lord ofKosmos''

Now,that Divine Light which shines above this''

He reaches the End of the journey (viz;) Vishnu's

Superb Empyrean etc.

fitt &c.

63. 'Thus is wisdom taught thee by Me,—the mys

tery of mysteries; reflect on it all and act as

thou wilt.'

Wisdom-=-{iflanam\ wi.sdom thatis to be indispensably

acquired by the moksha-aspirant,—wisdom which is more

secret than all that is secret,—wisdom concerning (i.)

Karma-Yoga[2)Jfldna-Yoga And (3) Bkakti-Yoga.

Reflect etc=Examine them all well and then act as

may harmonize with thy wish;i.«., use thy choice and elect

any ofthem, Karm i-Yos^a,jHana-Yoga or Bhakti- Yoga.

64. '

Hearken again to My Supreme Word,the most

secret of all as thou art to Me, precious and

beloved. So I will tell what is good for thee.'

Amongthese three Paths,Bhakti-Yoera is pre-eminent,

and hence it is the most secret,as declared already in:

thee, who art devoid of malice, I shall disclose this the

profoundest secret etc.,* {Gi: IX-i).

Again do thou hear My Word Supreme concerning

this topic. Because thou art dear to Me and attached

to Me, I tell thee what is for thy good.

&c.

65. '

Be thou of My thought, be My lover. My wor

shipper; do thou prostrate to Me. To Myself

thou wilt come. In troth I promise(this) unto

thee;(for) thou art sweet unto Me.'^

Manmand bhava—'Be thou etc.,' expresses a Divine

Command embodied in such Vedanta texts as:

'This Transcendent Purusha,of the radiance oftheSun,

Who is beyond tamas (matter), I know by meditation

Knowing Him thus, one becomes here immortal. There

exists no other Road for Immortality.'*

Be thouofMy thought is with reference to one's thought

being ofthat kind which is implied by such expressions as

veduna,dhydna, updsana etc., signifying an unbroken suc

cession of memory, intensely made vivid, so much so as to

approach thereality ofasensible experience;and thisjoined

to deep devotion,—all directed to Me (as the Subject of

this meditation.)

1. Cp: Krishna giving this assu-

rance to Draupadi: ‘ Dyauh patet,

prithivi siryet, himavan sakati bhavet

sushyet toyanidhih Krishne! na me

mogham vacho Chavet.’

2. Tatt: Aran: III-12: ‘ Veda-

ham etam etc.’

Mad-hhaktah=My lover;inasmuch as I am to theedear,

make thy constant thought(or meditation)ofMe intensely

loving,(or full of the exuberance ofthyemotional mature.)

My worshipper. Yajana=pQjana=aradha-

nam=worship(and therefore not a mere dry formal obser

vanceofceremonial ritual suchasJyotishthoma,— Tdt-chan.)

'My worshipper,'should be read with * My lover',implying

that the worship or services rendered to Me should be full

oflove. Worship means the carrying out of the entire

round ofservices which are incumbent on a liege (to his

Sovereign and Master).

Matt namas-kuru:^namasy^itatnaiiam^bending^implying

the utmost attitude of reverence,love and humility to Me.

Prostrate to Me is thus not a mere physical genuflexion;

but the physical is to constitute outwardly the sincere

expression of the love etc., felt within,—Idt-chan).

Ifthy conduct belike this,then wiltthou cometo Myself.

This is a Truth of which I give thee assurance;about which

I makethee promise. It is not to be interpreted as a mere

hollow persuasion addressed to thee,byreason thatthou art

My beloved. Was it not already statedthus?: I am verily

dear to the wise,and he too is dear to Me.'{Gi: VII-17).

Where there is in his heart much love for Me, much

love on My part there is for him*; so much so that I

should hardly bearseparation from him;and therefore will

join him to Myself. '

Thou shalt come to Myself: is then

Truth, and nothing but Truth, for which I pledge and

vouch in the most positive manner.

&c.

66. 'Renouncing all Dharmas, hold Me as thy Sole

Refuge.I will deliver thee from all sins. Grieve not.'

1. Cp: Matt: IX-2. ‘Son, be of

good cheer, thy sinsbe forgiven thee’

This verse is known as the Charama-

sloka, or the quintessence of Bhaga-

yad-Gita-teaching. This verse con-

stitutes one of the Three Rahasyas

or Mysteries of the Visishtadvaitis,

and voluminous Commentaries have

been written thereon. Ramanuja gives

here the ordinary interpretation mean-

ing ‘Bhakd?, whereas a higher inter-

pretation is ‘Prapaiiz’. An attempt

’ will be made to elucidate this subject

in my Second Volume; but in the

meanwhile, the Reader is referred to

the most valueble Table appended

at the end of this work, where he

can generally gather some account as

to how ‘Prapatt? differs from

*Bhakie’.

A^/Dhartms=A)\ the Paths of Rightousness incul

cated in BHAGAVAD-GITA as Means to Moksha, viz'.

Karma-yoga, Jfiana-yoga and Bhakti-Yoga.

Renouncing—Thz practising of these Means as Modes

of My worship, and in love; but entirely renouncing or

relinquishing,—as explained above (r^ide Commehtary to

stanza4;—(.IJ the fruit thereof [phcUa-tydgd) (2) the per

sonal ownership of act, {karma-tvdga) and ^3) personal

authorship of act {kartritva-lydga)\

Hold Me= Adopt Me i.e., reflect that 1 am solely The

Actor, the Worthy of worship,the End (=the Worthy of

acquisition) and the Means.

That this is the kind of Renunciation,the Sastras war

rant, was emphatically asseverated in the opening of this

Lecture,in the following manner:—

'Hear from Me,O Bharata-Best I the truth about this

Tyaga(Renunciation). Verily, Renunciation, O Tiger of

menl is distinguished as three-fold. (Gi; XVIII-4).

'That is deemed Satvika-Renunciation, where attach

ment,as also fruit, is renounced. {Gi; XVIII-9).

'Verily for one housed in a body, to desert work

wholesale is not possible; but he is called the Renouncer

who renounces the fruit of work. :XVllI-ii).

/willfrom allsins deliver thee: If thou behavest thy

self in the manner explained, 1 will deliver thee from all

the sins ofomission and of commission,cumulated in the

long immemorial past,—sins which stand as a bar against

thyreaching Me.Grieve not'Anotherinterpretation is this.

l^ri Bhagavan consoles Arjuna in his griefs which

may be supposed to be caused by the reflection thatBhakti-

Yoga is one which has to be practised by a person whose

sins have(first) entirely ceased and who dearly loves the

Lord, but the sins thatobstruct at the very outset of the

undertakingofBhakti-Yoga are endless,and itisimpossible

to exhaustthem by expiatory duties occupying buta short

duration,and hence Arjuna reflected on his unfitness to

launch on Bhakti-Yoga,and cried out in his helplessness.

To console Arjuna in this predicament, the Lord may be

understood to have counselled him thus:—'The endless sins

hoarded up in the long past are barriers to Bhakti-Yoga

being commenced ; and to perform,in the short time thou

livest,all the expiatory ceremonies prescribed as appropriate

to the several kinds of sins committed,such as Kficchra,

Charidrayana,Kusmanda,Vaisvanara,Vratapati,Pavitreshti,

Trivfit, Agnisthoma,et hoc^—ceremonies these, of various

kinds, countless, and difficult of performance—is out of

the question. Therefore give up these Dharmas(ofduties

otherwiseincumbent),and adopt Mein lieu thereof,soas to

enable thee tolaunch on Bhakti-Yoga,—adopt Me,Sole,—

Me the Most Merciful,—Me, the Asylum of the Kosmos,

demanding no price whatever for admission,—Me, the

Ocean ofcompassion for those who depend on Me.'

Ifthou comest to Methus,I will untrammel thee from

all the fetters of the sins described, which obstruct thy

embarking on Bhakti-Yoga.

&c.

67. '

This to thee. It is notto be revealed to the non-

austere, to the loveless; not to the undutiful,

and never to him who hateth Me'.

7)4w/i; This Science, the most esoteric that I

have divulged to thee.

Atapaskaya='Yo one who does not undergo rigid aus

terities, this Science ought not to be disclosed.

Abhaktdya=To him who has nolove for thee,the teller

(ofthe science,)—nor for Me. Even if oneshould undergo

the tests(of discipleship), but if he is destitute of love,

he ought not to be initiated (into this Secret).

A-susrmkave=\Jndut'ifuh This means that even if

one has love, but if he does not show discipular homage

(=j«jrfljAa=reverential services to Teacher etc.,)he ought

not to be trusted with the Secret.

And never to him who hdteth Me\ i. <?., to him who mock

ingly vilifies Me whenever he happens to hear about My

nature, about My greatness, about my attributes(etc).

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