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The difference ofcase employed,orchangingfrom the

ablative form {a-tapaskdya,a-bhaktdya etc)., to nominative

form(To ntdm etc.,) is to accentuate the despicable charac

ter ofthe latter person since it is he who hates more than

the non-austere,or the non-loving etc (the former).

^ &c.

68. '

Whoso will proclaim thisGreatSecretamong My

lovers, will love Me deeply and doubtless

reach Myself.'

He who will make an exposition ofthis High Mystery

among My lovers, will have his own love for Me multi

plied,and he will come to Myself. Of this, there is no

doubt.

^ &c.

69. * There is not one among mankind who does Me

dearer service than he; nor shall there be on

earth any one dearer to Me than he.'

There has not been in the pastone man in all mankind,

who has done to Me dearer service than he,and one such

is not going to be in the future. The reference in this verse

to thoseoutside the God-lovers,is with the object ofstrongly

placing them in contrast(with the Lovers). The exposure

ofthe wicked is more imperious than the laudation of the

good in as much as the former are most despicable.

&c.

70. 'Whoso, furthermore, will recite this Pious Dis

course between us, I shall consider Myself

paid by him the wisdom-sacrifice. Such is

My mind.'

My mtnd or will is this, that whoso will rehearse

our conversation brimming with (righteousness), I shall

consider Myself served by him with a Sacrifice(Yajfla)—

the wisdom-sacrifice^ consisting in the rehearsal of this our

Conversation.

The wisdom-sacrifice is that which is inculcated in

this Conversation. The mere recital is tantamount to

having made a sacrifice to Me.

srsrapf &c.

71. 'And whoso man,in faith,and exempt from envy,

even hears (it), he also is released and shall

reach the Blessed Abodes ofthe Righteous.'

The mere hearing of our discourse by one offaith, by

onefrom malicefree,isenough. It wili deliver him from the

sins obstructing him in the pursuit of Bhakti-Yoga. He

will join the ranks of My Bhaktas(God-lovers) dwelling

in the Blessed Regions.

&c.

72. 'Has this been heard by thee,ParthaI with one-

pointed mind ? Has thy ignorance-bred folly,

Dhanafijaya! vanished ?

Has this Exposition (ofSpiritual Doctrines) made

by Me been heard by thee with close attention?

Igmrance-hred /o/^=Ignorance or want of wisdom

making thee fatuousenough so as to make thee say:'I will

not fight' {^Bh\ Gi. II-9).

Arjuna now exclaimed :

&c.

73. By Thy Grace, Achyuta!infatuation has left me and

wisdom hasbeen gained. I now sit with all doubts

dispelled. I am settled. I will do Thy bidding.'

Infatuation, illusion or folly; means the obfus-

cation of true knowledge {vtpdrit-ajfidna\ or perverted

knowledge. By Thy Grace,this has vanished.

Wisdom or enlightenment concerning the true

nature of spiritual verities {tatvam). And this has been

obtained by me by Thy Grace alone.

Moha or Infatuation isthe love ofselfthatis misplaced

in not-self,or matter. It is the conceiving of the, Kosmos

of Sentients (cAiV) and Insentients (acAjV), which constitute

Paramapurusha's body—whose Soul He is—as not so con

stituted and not so Ensouled. It [Moha)is also the mis

conception of the nature ofkarma,nitya and naimittika,as

ifit led to bondage instead of its being the Mode of

Paramapurusha's Worship and the Meansof reaching Him.

SmntiorJddnd or wisdom consists in knowing that

atma is distinct from matter; is different in nature from

matter;is essentially intelligent; is leige to Paramapurusha;

and is solely under His direction. It also consists in

knowing that Paramapurusha is the Dramatist of the

Infinite Kosmos's origination, duration and dissolution ;

He is the Antithesis ofall evil; He is essentially Blessed ;

He the mighty Ocean of such Illustrious Attributes as

Omniscience,Omnipotence, Empire,Power,Energy,Lustre

etc; Who is called Parabrahm. It also consists in

knowing that Thou, Vasudeva, art Paramapurusha; art

HeWho is knowable by the Vedantas,Who is tobe reached

by Love Devotional—known as Bhakti, Bhakti being

culturable by the atma-qualities such as external and

internal restraints[sima and dama\ overcoming barriers

in the way ofdischarging the naitya and naimittika duties

solely intended as acts done to endear oneself to Parama-

purusha,—a Love which is developed by the possessing of

the knowledge of higher and lower Truths{tatvas)—and

reducing such knowledge to daily practice.

Hence I am freed from doubts, and I am relieved

from all the grief that perverted knowledge begets,—

perverted knowledge bred by wrong ideas of relationship,

friend.ship, and pity (I was wont to entertain towards such

persons as Bhlshma, Duryodhana etc). But I am now

freed from such doubts; I am now settled. I will immedi

ately put into execution Thy bidding such as engaging

in war etc., i. e., I will, without further ado,go to war at

once (thus loyally and without question carrying out they

Divine Dispensation or without allowing my Individual

will to arre.st the harmonious course of Thy own High

Universal Will.)

Saftjaya (now) addressed Dhfitarashtra who had

questioned him asto what his own sons(the Kauravas)and

the Pandavas were going to enact in the(impending)war:

&c.

74. Thus did I hear the discourse between VSsudeva

and the highly wise Partha,so wondrous as to

set the hairs athrill.

Vdsudeva^The son of Vasudeva (showing how the

Divinecondescends to man hiding Its Divinity by the very

ma.sk of humility and fleshly form to which mankind is

accustomed).

Partha=(Arjuna),theson ofHis(Vasudeva's) paternal

aunt(implying how dearlythe Divineloves all its creation.)

Mahiitma—\^\v.Great-Souled):isadjectivalto Arjuna

meaning,

one who is eminently wise,'inasmuch as he has

betaken himselfto His(Vasudeva's)Foot-Pair as his Rest.

ThusdidIhear,etc =l gathered this conversation—so

wondrous as to set the hairs athrill—^just as it passed

(between the interlocutors).

75. What, direct by Kfishna Himself—the Lord of

Yoga,—was narrated,that most Mysterious and

Exalted Yoga,I did, by Vyasa's blessings, hear.

By Vydsa's blessings=By Vyasa's grace,obtaining the

divine(or spiritual)eyes and ears.'

Thai or the Mystery known by the denomination of

Yoga:

The Lord of Yoga{Yogesvara)\ The Lord, Who Is the

Treasury of Wisdom, Prowess, Empire, Energy and

Power,«— KRISHNA.

What He(Krishna)in person did discourse,I direct

ly heard(by means ofthe boon of the clairaudient faculty

conferred on me by Vyasa for the time being).

&c.

76. More and more do 1 joy. King I the oftener and

oftener 1 recollect this Marvellous and Holy

Colloquy between Kesava and Arjuna.

Inasmuch as this wondrous and sanctifying Dialogue

between Kesava and Arjuna was directly(through the

power of distant hearing) heard by me, my joy,the more

passes measure, the more I bring it (Dialogue) to my

memory.

1, These are the preternatural

faculties of clairvoyance and clair.

audience developed in adepts etc.

2. Vide verses6 and 18, Bk. X,

where ‘Yoga’ was explained by

R&m4@nuja as meaning the ‘union’ of

divine attributes with Divinity (=the

God of Perfect Qualities),

77. And that,—Hari's most Miraculous Figure'—

strikes me, Great King! with astonishment,

the more I recall (it); and again and again

do I exult.

That(kosmic) Figure (or Form)of Hari, the most

glorious(or godly=3Wz;ara»i),and marvellous, which was

revealed to Arjuna,' and which 1 gazed on (with the

celestial eye). The more and more I recall it (in my

thought) the more filled with rapturous transport [ do

become. So becoming, I again marvel (at that strange

Transcendental Spectacle). Marvelling, I again am tran

sported with delight.

Why expatiate on this topic?

See.

78. (In short), I trow that where there dwells Yoga's

Lord, Krishna, (and) where the bow-bearer

Partha,there shall eternally dwell Fortune and

Victory, Power and Virtue.

Yogesvara= Yoga's Lord i, e, The Lord or Designer of

all the various dispensations or combinations{;yoga)appro

priate to the singular natures characteristic ofthe sum of

Sentientand Insentientexistences,—Superiorand Inferior—

composingthe Universe);theLord,to Whose Willissubject

the diversities of all existences—save Himself—consisting

jn their several essential natures;in(their periodsot)dura

tion;&c., and in (their) modes ofoperation.

Krishna=Th& son of Vasudeva.

te The Form displayed to Arjuna

in the manner described in Book XI.

a. Indicating that Arjuna is now

ready to do the Lord’s bidding, con-

trasting with his unwillingness shown

before (read Bh: Gé: 1-47),

A •

{And)wherethe bow-bearei"^ Partha,(dwells);the son of

His (Krishna's) paternal-aunt—whose sole Refuge is His

Foot-Couple.'

(Where these Personages dwell, or read, heard or

spoken of,together,*) there do ever (or permanently)dwell

Fortune(srih),Victory(vi/aya),Power(or Prosperity,b/tUd)

and Virtue(or Law or Righteousness,ndi).

OM TAT SAT.

Thus closes the Eighteenth Discourse

Named Moksh-opadesa-Yoga,

The Book ofthe Teaching of Salvation,

With ^ri Rdmdnuja's Commentary thereon,

In the Science of Yoga,

In the Gnosis of the Upanhhads

Or the Chants of Sri Bhagavdn,

The Bhagavad-Gitd.

BOW TO BLEST RAMANUJA.

x. Shows that Refuge in God is

the cardinal virtue that God récogni-

zes, not mere consanguinity.

2. Esoterically, these personages

are Narayana and Nara, dwelling to-

gether as Teacher and Pupil in eternal

companionship. Doubtless connected

with Nerens and Nerieds (vide G. P,

Tiele’s Outlines of Ancient Religions,

P. 148).

EXPLANATIONS.

A, Spiritual knowledge consists of Five Elements:—(1) Soul-nature

(sva-svaripa); (2) God-nature (para-svartpa ); (3) End sought (purushdrtha-

suariipa ); (4) Means (updya-svariipa); (5) Obstacles (zirodhz-startpa ). Of

these the table (overleaf) concerns itself witn (4) Ugdya. For information,

on (1), (2), (3), & (§), read Sri Yogi Parthasarathi Aiyangar’s ‘ Five Jofics:’

Hindustsm.,

B, Isancillary or complementary to /Adna (C).

C. Includes Yoga or Psychic Developments of man, or mental spiritual

Discipline consisting of the seven-fold elements of Yama, Niyama, Prandydma,

Pratyahéra, Dkdraad,and Dhyava culminating in Sanddhé (vide; Pdlan-

jala- Yogu-Suétra). (B) and (C) are ancillary to PD.

D. About concrete (sd/lambtna) and abstract (#irdlambana) Ways of

God-meditation, vide, Vishnu-Purdna, VI (amsa), 5, 6 & 7 (adhydyas); and

Sri Bhadgavata XI. (skandha), 14 (adhydya). Toa dkeakta, all sins are remit-

ted except that which has begun to work, and which may require a number

of incarnations before it is exhausted (Vide @ and #.)

E.,- Eg. About knowledge by faith, and knowledge by actual realization

or verification, read Vishnu Purana V1-5-61 & 65. (E,) is stepping-stone

to (E32). E, is intellectual assent, E-2 is actual perception, of Spiritual Truth,

F. This is unconditionally surrendering oneself into the hands of God.

or complete resignation in the spirit of the following verses:—

‘‘Thy way, not mine O lord,

However dark it be !

Lead me by Thine own hand,

Choose out the path for me.

Smooth let it be or rough,

It will be still the best:

Wirding or stright, it leads

Right onward to thy rest.

I dare not choose my iat;

I would not if I might :

Choose thou for me, my God

So shall I walk aright.

The Kingdom that I seek

Is thine ; so Jet the way

That leads to it be Thine,

Else I must surely stray.

Take Thou my cup, and it

With joy or sorrow fill,

As best'to Thee may seem ;

Choose Thou my good and ill.

Not mine, not mine the choice,

In things or great or small ;

Be Thou my Guide, my Strength

My Wisdom and my All. ”

G. In this case, the dr/a-prapanna finds his present life so intolerable

that he seeks for immediate salvation by death. And therefore in his case, all

the two kinds of karma in force [abhyupagaia-prarabdha] and karma in

waiting [Abhyupagata-prdrabdha) are at once remitted, and the soul accepted

for Eternal Biessedness.

H. In this case, the dripfta-prapanna finds his present life bearable, and

awaits for salvation until after death comes in the natural course of events ; and

the present incarnation is the last to this soul as contradistinguished from the

bhakta (vide, TJ). Christianity teaches this case. Also Mahommedanism.

. I. This is the case of souls seeking out a Saviour, to mediate between

them and God.

J- This is the case of souls being sought out by God-sent Messengers or

Saviours like Lakshmé (the Universal Mother and Mediatrix), Aledrs and

Acharyas like Sri Ramdnuja, Christ, Mahomet etc. "

I& J are hinted in Gitd IV-34: ‘' Tad-viddh:” Sc.

B to Ff are Salvation-seekers directly with God. And it is left to

God to save them or dispose of them otherwise as He may will. But ] and

J are, by reason of their Salvation-seeking indirectly, or through God-sent

Saviours, necessarily saved, and God can never dispose of them otherwise,

than save, by keeping them in bondage etc. For God’s ws// to saze through

His own will-sent Commissioners, is non-alterable, when such Commissioners

execute their mission by bringing to souls God’s Feet.

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