Shri RAMANUJACHARYA'S

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visishtAdvaita-commentary.

TRANSLATED INTO ENGLISH

A. GOVINDACHARYA

THE DISCIPLE OF

SlOMAN YOGI S. PlRTHASARATHl AIYANGAR.

PRINTED AT THE VAIJAYANTI PRESS,

GAY HOME, MOUNT ROAD,

(A. C.) I8g8,

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потерявшаяся строка

[of men according to their tastes (or predilections), by]

TABLE OF CONTENTS.

Subject-Matter. page*

HTltlC ••• ••• ••• ••• f*

Dedication ... ... Hi.

Contents—TABLE of ... ... ... ... v-vii.

Abbreviations—TABLE of ix.

Transliteration Scheme x.

Preface. ... ... ... ... ... ... xi-xxii.

THE FIRST DIVISION,PSYCHOCRASY,or

Soul-Communion,Lectures I to VI 1-333,

LECTURE I:—Arjuna-Vishada-Yoga, or the

Book explainingthecau.se ofArjuna's melan

choly,or his reasonsfor notengaginginaction. 3-31.

The GENEALOGICAL TREE oftheEunar

Dynasty. ... 23-34.

LECTUREII:—Sankhya-Yoga, or Inquiry into

the nature of Soul. ... 35-83.

LECTURE III:—Karma-Yoga, or the Way to

Salvation by Works(or action). ... ... 85-137*

The UPANISHAD-VIDYAs,—Table of, or

the 32 Principal Modes of Meditation, laid

down in the Vedantas,with leading sentences

ofthe same in the original 129-130.

LECTURE IV :—Jflana-Yoga, or the Way to

Salvation by Knowledge 131-167.

LECTURE V :—Karma-Sannyasa-Yoga, or the

Doctrine of what is meant by

Work-Renun

ciation.' ... 169-190.

I<ECTURE VI:—Abhyasa-Yoga,or the Method

ofpractising Concentration and Meditation,,.'191-233

SECOND DIVISION.THEOCRASY,

or God-Communion,Lectures VII to XII.... 223-392.

LECTURE VU:

—Paramahamsa-Vijfiana-Yoga,

or the Supreme Saintly Wisdom(or the ist

L^sons on Bhakti,or God-love) 225-255.

COSMOLOGY—THE TABLE OF; OR THE

CONSTITUTION OF THE KOSMOS,

by the Three Postulates, Chit, Achit,Isvara. 257-25^-

LECTURE VIII:—AKSHARA-PARA-BRAH-

MA-YOGA, or the Way to the Supreme

Immortal Spirit (Parabrahm). 259-284.

LECTUREIX:—Raja-Vidya-Raja-Guhya-Yoga,

or the Book ofKingly Wisdom. 285-316.

LECTURE X :—Vibhuti-Vistara-Yoga, or the

Book of Divine Glories 317-344-

LECTURE XI:—Visvarupa-Sandarsana-Yoga,

or the Book ofthe Kosmic Vision of God. ... 345-376.

LECTURE XII:—BHAKTI-Y.OGA,orthe Way

to Salvation by Divine(or God-)Love ... 377-392.

THE THIRD DIVISION, THEO-PHI-

LOSOPHY,Lectures XIII to XVIII,or the

MetaphysicsofSoul and God,and Teachings

Supplementary to the Divisions I and II,

andsummingup ofBhagavad-Glta-Teachings.393-574.

LECTURE.XIII:—Kshetra-Kshetrajfta-Vibhaga

-Yoga,or the Book treating ofthe Distinction

between the material and the spiritual consti

tuents of the Kosmos. 395-439-

lecture XIV:

—Guna-traya-vibhaga-Yoga,or

aDiscourseon the Three Qualities or charac-

Jeristics of Matter. 441-459.

LECTURE XV:—Purana-Purushottama-Yoga,

orthe Way to the Primal(or Ancient) Spirit

Supreme 461-480.

LECTURE XVI:—Daiv-asura-sampad-vibhaga

-Yoga,or the Book treating ofthe Godlyand

the Ungodly Natures in the world 481-497.

LECTURE XVII ?raddha-traya-Vibhaga-

Yoga or a Discourse on the Three Kinds of

Faith in all Spiritual Endeavours 499-5IS-

LECTURE XVIII:—MOKSH-OPADE$A

YOGA, or the Teachings of the Ways of

Salvation(or Final Liberation from mortalor

material toimmortalor immaterialExistence). 517-572.

SOTERIOLOGY,—THE TABLE OF; or

the Five Schemes of Salvation,as formulated

by the Visishtadvaita Saints in accordance

with the Vedanta-Teachings,. 573-574-

ABBREVIATIONS.

Anan;=Ananda Valli (Taittiriya: Upanishat.)

Aran=Aranyaka.

Ash:=Ashtaka.

Isa: Up''=Isavasya-Upanishat.

Ud: Parva=Udyoga-Parva(Mahabharata),

Up°=Upanishat.

Bh:Gi or Gl=Bhagavad-Gita.

Bh;Vish=Bhagavad-Vishayani.

Bhag=Bhagavata-Purana.

Br: Su=Brahma-Sutra (or the Vedanta-Sutras).

Bfi: Up'sBfihad-aranyaka-Upanishat.

Cp or Cf=Compare.

Chh: Up°=Chhandogya-Upanishat.

Kat or Kath: Up"=Katha-Upanishat

Ka=Kanda.

Lit:=Literally.

Maha-bha or Bha=Maha-bharata.

Mand:Up°=Mandukya-Upanishat.

Mund: Up''=Mundaka-Upanishat.

Parl: Rel=Parliament of Religions (Chicago, 1893.)

Pur-Suk=Purusha-Sukta.

Pra=Prasna.

Pras: Up°=Prasna-Upanishat.

^and-Su=^5andilya-Sutras.

Sub:Up°=Subala-Upanishat.

51=Sloka.

$5vet: Up'=$vetasvatara-Upanishat.

Tait: Up''=Taittiriya-Upanishat.

Tat-Chan=Tatparya-Chandrika.

Vish: Pur=Vishnu-Purana.

Yog: Su:=Patafljala-Yoga-Sutras.

^F^BP AGE.

|ROMPTED by the growing interestin the Vedanta-

Philosophy ofIndia,evinced throughoutthe world

in this Nineteenth Century(ofthe Christian Era),

through the efforts ofsuch distinguished scholars,

as Max Muller, Paul Deussen, George Thebaut, and

others; and through the instrumeutality of the great

movement known as the Theosophical Society,and the

upheaval caused by the eloqueut preachings of Svami

Vivekananda;andimpelled byanearnestdesiretopromul

gate through the English language,the Vedanta-doctri-

nesasexpounded by the VisishtadvaitaSage,Philosopher

and Reformer ofthe Eleventh Century(ofthe Christian

Era, T0i7)-Sri Ramanujacharya-I have humbly under

taken,assome beginning towardstheaccomplishmentof

such an end,the translation ofhis Commentaries on the

memorable work known as the Bhagavad-Glta. I have

been at this task for nearly five years. When I first put

my hand to it, I did so as an exercise, not entertaining

the least idea of publication. But as I progressed apace,

and the idea of giving out my labours for the benefit of

the public flashed ou me, I felt a great responsibility;

and the work thus became one ofstrenuousefiort,instead

ofrecreation. I had thus tostudy and revise. This neces

sarily disclosed the weak points of the first translation,

thus necessitating a careful re-study ofthe original GitA

with the help of Tatparya-chahdrika—^the large gloss,

by Vedantacharya (A. C. 1268) on RamanujVs Comr

mentary,—-under the great Saipskpt Scholar and Guru,

Sri Tiruvai-moli Tirunarayanacharya Svami of Melkota

(alias Tirunarayanapuram),—the Holy Shrine in

augurated by Rainanuja,—situated about thirty miles to

the North ofMysore. When I began to be earnest about

the publication ofthe work, I showed the Mss. to Col:

H.S. Olcott, when he was on a visit to Mysore in

March 1896. He not only encouraged me to publish it

but made favorable notice of it in the Theosophist for

1895-96(P: 225-229). I next submitted the work to Sr!

Yogis. Parthasarathi Aiyangar, B. A.,B.Jh.,ofMadras.

ThisSaint blessed it,and furnished me with ample notes

and other useful material to be utilized for the work in

the best manner I thought fit. So fortified, I wrote out

the Mss. for the press, which I found resulting as a

third revision of the original Mss. When correcting

the proof-sheets I could not again resist the temptation

of giving the work more touches. In getting lucid expla

nations ofsome difficult passages here and there,I ack

nowledge ray obligations to Pandit Venkata Krishnama-

charya ofMysore and Pandita-Ratnam Kasturi Ranga-

char of the Mysore Oriental I^ibrary. Also to Mr.

A. Mahadeva ^astri, B.A., Curator, Oriental Wbrary,

for allowing rae four palra-leaf Mss. of Ramanuja's

Commentary with which to collate my Samskfit copy.

2. In a Prospectus,I published in 1895,sketching

out the general plan ofthe work, I stated therein that

my translation would include important Introductions

and a life ofRamanuja,and that the whole work would

probably occupy about 500 Octavo Pages. But I find

that the Gita alone has encroached on more space (600

Pages) than I had allotted to it with Introductions and

^fe. As it is,the work is already bulky, and further,

the well-wishers of the work, notably Mr. Justice

C. Ramachandrierofthe Mysore ChiefCourt,dissuaded

me from making my work too voluminous^advising me

in a letter dated i8th November 1897, ^ might set

apart all my Introductions,and Biographical notices to

a separate Volume. Though unwilling at one time to

adopt this advice, I have been compelled to do so in the

end, making ampleamends however for the absence of

an Introduction, by adding copious foot-notes prepared

from various sources. The Bhagavad-Gita-student,

who will peruse these, will find himself there introduced

to a number of works extant in Southern India on

Visishtadvaita literature, and other works also outside

that pale, for purposes of useful comparison and edific

ation. Four Tables also have been added,one atend of

Lecture I, of the Genealogy of the Kuru race (adopted

from Davies); a very important one at the end of Lec

ture II,ofthe important Vidyas, or Modes of Divine

Meditation taught in the various Up'anishads; one at

the end ot Lecture VII, of Cosmology,according to the

Visishtadvajta-philosophers;and a fourth at the end of

Lecture XVIII showing at a glance, the Soteriology or

"Ways of Salvation formulated by the Ramanuja-School.

Moreover the public, I am advisedly told, would natu

rally first like to acquaint themselves with the Ancient

Commentators than the opinions of the moderns. If

therefore in publishing this First Volume, I, like Max

Muller, decided in favourof

publishing ofthe materials

rather than to the drawing of the results which those

materials supply to the student ofancient language and

ancient religion,'* I think I have done well. Besides,

my book would have become heavy and very costly.

* Page XXIX, Volz XX., Part I:Vedic Hymns, by Max Muller,(Sacred

Booksof the East).

3. But briefly, let me,however, as a Prelude to

the 2ud Volume of Introductions I have promised

jnyself to write, introduce the reader to the study of

the Bhagavad-Gita by telling him that it is a work,

which occupies itself with an exposition of the Ways of

Salvation, of which the Chieftaught therein is the Way

by God-love or Bhakti. It would require a big treatise

to enter into the details ofthis subject,butlet Ramanuja

speak for himself. His School is essentially that which

inculcates the Way of Devotion or Love as the happiest

and best means to reach God. A well merited tribute

is paid by Mrs: Annie Besant to Ramanuja,the ex

pounder of this Path, when she says;—"Here a Great

Sage has helped us—one of those Great Ancient Indian

Writers who have devoted themselves to the teaching of

the Higher Spiritual Truths—theSAGERAmANUJA.

He has dealt with the preliminary stages by which man

developes Devotion, by which he maygradually prepare

himselfto be a receptacle of real Love.'^

4. Ramnaujacharya,accordingtotradition,is no

otber than Adi ^esha himselfincarnated on earth asone

of the Spiritual Saviours of mankind,according to the

requirements of time, country and people. The tradi

tion alluded to tells us:—

Anantah prathamam rilpam, lakshmanas cha

tatah param^

Balabhadras tritiyas tu kalau kaschit bhavishyatV

I. e.y He(Ananta* or Sesha, the Symbol ofEternity)

who became Lakshmana(the brother ofSri Ramain the

TV^iite-age), who became Balabhadra(the brother of Sri

Kfishna^ in the Dvd^ara-agQ),became Sri Ramanuja in

the ITalt-age. (The VaishnavasofBengal and 1hefollow

ers of Chaitanya', will especially welcome this work of

Ramanuja now translated into English for the first time.)

5. To return. Every lecture in the Bhagavad-Gita

is called a yoga. This term literally means

union' or

that which unites man to God. Vishnu-Purana(VI-7-

31)defines the term thus:—

1. Videt Bkdgavata,X-2-5, 9;

2. Read Page 86 of Calcutta Review, No. CCXI,January 1898:

'The

Diary ofGovinda Das' says:'

Kesava Bharati, eighth in the succession of

Rimanuja,the Great Founder ofthe §rl-secl of Vaishnavas initiated him and

gave $tl Kfishna Chaitanya as his Monastic name,a name by which he has

become famous.'

The Vaish;^avas all the world over, especially the Vaishnavas ofBengal

and North India will heartily welcome the frequent references I have made in

the Foot-notestoSriBkdgavata,a remarkable work on Bhakti, a work which

is reverenced by the Hindus as almost Apocalyptic. Also the reader is here

and thereintroduced to that GreatWork,on the still Higher Stages ofLove,—

the Hermeneutic Literature known as the Bhagavad- Vishaya, or voluminous

commentaries on the Lqjp-outpourings ofthe Inspired Saint Parankusa{alias

NammalvSr). The Sapkhyas will find their Sankhya-system, the Yogis their

Yoga-system,and Buddhiststheirschemeofmoralityand asceticism in theGita.

And Christianity will really now understand what the secret of the Vaish-

tjava Faith consists in,from what Mr- F.S.GrowseC.S. I.saysin his Memoir

of Madhura: P. 1431"In short, the Hindu in his ideas ofdivine worship, of

the religious life, of the efficacy of faith and good works, of the earnest sym

pathyofthe Divine Being with human distre.ss, and His occasional miraculous

intervention for its relief, falls little, ifat all,short ol Catholic truth."

And so will find lilam or the

I.ove God

religion, particularly Sujism,

which will find its doctrine of Faaa, elaborated throughout Gita,and the

doctrine ofthe extirpation ofdesires known as Asrar. Bhaktior God-love is

the"wine"ofOmar Khayyam throughout his Quatrains.

Stanza 230 from Page 154 of E. H. Whinfield's Translation is quoted

here as a specimen;—

My true condition I may thus explain.

In two short verses, which the whole contain <

"From love to thee I now lay down my life

In hope Thy love will raise me up again«"'

I. Head I ' There is another Way, the Way of Devotion (Bhakii) that

reaches the goal attained by Way of the Intellect {/Hana), and for many of us

that way is more attractive, that road is more rea^y trodden. In that, our

meditation is directed to an Object adored and loved, and the passion of the

soul for that high Spiritual Being bums away every sheath that separates it

from the Object of its worship, until in union with Him it finds the certainty

of its own immortality ' (Annie Besant's: ' Existence ofthe Soul' p: 169,

Theosophical Review, Vol: XXIJI, Oct : 1898).

The Philosophy of Personal God in relation to the Way of Devotion

{Bhakti) is exactly what characterizes the teachings of the Vi\isht3dvaita-

Veddnta, and is what, according to Ramanuja, the Theosophy of the Bhagavad

Gita inculcates. Christianity has reasons tu joy over these conclusions ot

RamSnuja, as also Islam. Kamanuja forcibly draws attention to all the

passages of the Gita, where not an abstract, unrelated, quality-less, cold and

unfeeling God is taught, but a God who stands in relation to His creatures,

who is the real Cause (not therefore a metaphysical non-entity) of His

universe, full of perfections. Who loves and suffers for His creatures, and

Who incarnates for purposes of Salvation. Rev, Robert Jardine says: ' We

Cannot read the account of the different incarnations of Vishnu without feeling

that there is involved a deep-seated belief that human welfare is a subject

of regard and solicitude with God. P. 23t' IVhat to Belitvt.

Atma-prayatna-sdpeksh&-visishtSyd mano-gatih

Tasyd Brakmarti samyogo Yoga ity abhidhiyaie.^

meaning: ' That is called ' Yoga,' which makes the mind

to unite itself with Gk)d—that mind, the workings of

which consist (solely) of the endeavours to reaching such

a Spiritual Goal.' So that the object ofthe Bhagavad-Glta

is to teach how the mind is to be disciplined and con

trolled so as to render it fit to contemplate on God, and

finally reach Him. The best training is that by Bhakti

or Devotional Love, as taught in the Gita. The reader

is referred to the important Soteriological Table append

ed at the end of the Book, showing at one glance the

formulation, by the Visishtadvaita Saints, of the several

Ways to Salvation. The Several Ways as there shown

are Five: viz: (i) Karma (action) (2) Jildna (Intellect

or Knowledge) (3) Bhakti^ (Devotion or Love) (4) Pra-

patti(Resignation or God's Grace) and(5) Achdry-dbki-

mdna(Saviour's Grace), Bhagavad-GUd however chiefly

treats ox the former Three and hints at the latter Two.

According to the Analysis of the Gita made by Sri

Yamunacharya (A. C. 916; the Preceptor of Sri Rama-

nuja)Karma-yoga(action)is defined as:—

(1) '

Karma-yogas tapas-iirtha-ddna-yajflddi-seva-

nam\'or The Way to Salvation by Action is to perform

such acts (of righteousness)as Austerities(or mortifica

tion of the flesh by diet, fast etc), Pilgrimages to Holy

Rivers (Shrines etc), doing Charities, conducting large

Sacrifices (at much sacrifice ofwealth,time and energy)

etc., etc. {Vide\ Table:Pp:573-574)-

(2) jUdna-yogo jita-svdntaih parisuddhdtmani

sthitih-^ or the Way to Salvation by Knowledge is to

conquer the mind and the senses, and rendering it

capable of being concentratedly fixed in the contem

plation of the Pure Spirit. {Vide;Table:Pp:573-574).

(3). ^Bhakti-yogah paraikdntya-prityddhydnddishu

sthitih^ or: the Way to Salvation by Devotion (or God-

love) is the establishment of oneselfin Divine Worship

and Service such as meditating on Him(worshipping

Him with flowers etc., hymning His praises,prostrating

before Him etc.,(vide, Gitd IX-14:

Satatam kirtayanto

etc.,' and the rest ofthe Chapter), all which, a result of

the ardent Dove (or Devotion) for Parabrahm (God)

felt in the innermost recesses ofthe heart,and exclusive

ly and unflaggingly rendered to Him^.

$ri Yamunacharya winds up his Analysis by declar-

jpg:—

I. Read Foot-note i,p. 227.Also read RBmfinuja's Proem to Lectures III

and VII and Gltt VII.I7-IX-34-XVIII-65.

1. Cp: Sri Bhdgavata: III-29-J4, 15.'

Salokya-sirshti-sSmlpya sSru-

pyaikatvam ity uta, diyamanam na grih^anti jana mat-sevaiiatn vina'(14)

Sa eva Bhakti-Yogakhyah'etc.

2. Cp: the conclusions arrived at by §rl RamSnuja in his Work,the

Vedartha-Sangraha:'Ausha-jagadd-hitSnuiasana-iruti-nikara-sirasi sama-

dhigato tpam arthojiva-Paramitma-yithdtmya-jMna-purvaka.vamdsrama-

dharm-etikartavyaiika-Paramapurttsha-charana-yugala dhySn-Srchana-pra-

ndm-ddir atyartha priyas lotpripti-phalah.^

Also in his other Work Srl-Bhdshya (or Commentaries on Brahma or

Veddnta-Suiras)thus '

Nd cha ParamapttrushasSatya-saitkalpo i.tyartha'

priyamjMninam labJhvd kaddchid drariayishyali.'

Thefollowers of (Christ will delight in learning that the gist of the above

passagesis contained in the words ofone oftheir own Saints,St. Augustinet

Quid esl credere in Deum? Credendo amart, credendc diligere, credendo in

eum ire et ejui membtis incorporari,' and also delight in knowing that the

quintessence ofthe teachings ofthe Revelations of the Hindus—the Vedas—is

i.,ove to God—Love answering to the statement made by Christ Himselfi

Thou shalt love the Lord thy God with all thy heart and with all thy soul,

and with all thy mind and with all thy strength'{Matthew:XXII-37;Mark\

XII-305 X.27).

Aikdnt-atyanta-ddsyaika-ratis tat-padam dpnuydt^

Tat-pradhdnam idam Sdstram iti GUdriha-Sangrahah.^

Or; the Cardinal Doctrine ofthe Gita-Science is God-

love, one-pointed, intense, and asking nothing but the

honor and delight ofserving Him.' He who acts thus

reaches the Estate of God*.

6. Bhagavad-Glta is thus a Revelation, whose

Purpose is to show mankind the Way to Salvation. As

Lord Krishna has shown Himself, by necessary figures

and symbols,to be a God of Love{Bhakti\ He has thus

shown that Love is the safest, happiest and easiest

means of reaching Him. From this Scheme of Love

none is excluded, whatever be his nation, his country,

color or grade.

7. As in the past,so in the present, mankind will

hail with satisfaction a Work in which they will find

that to the cold abstraction ofa ^^nkara's God,a Rama

nujalendsa GlowingLiving Presence;totheintellectual

ly sublime of a Sankara's ideal, a Ramanuja lends an

emotionally rapturous expression. If a Sankara offers

the stone ofan abstract idea,'aRamanujagives us* the

bread ofa Concrete Presence.' I may also further notice

thatin the very firstProem ofRamanuja, the reader will

find taught the Aspect of God as the Gracious Divine

Motherhood',' coupled with the sublime concepts of His

Fatherhood,as Immanent,Omniscient,Omnipotent,and

Omnipresent

(=Vasudeva).''I shall now passon to other

points to be noticed in this Preface.

8. I had also at first intended to print the original

51okas of the Gita, along with the Translations. But

opinions were divided among my friends, some saying

that it would be useful; others an encumbrance and un

necessarily raising the price ofthe Book. I have adopted

the middle course, however, of giving the beginningof

each verse,for ready reference.

1. Read:Foot-note 1, p.6;Foot-note 2,p:227;Foot-note 2,p:279 ^

SecretDoctrine Vol. 11, p:80(1893); Vol.II,p. 1229.On Motherhoodof God

byB.BtNagarkar,Chicago,Parl:ofRel:and p. 747,ofNeely'sHbtoryofth^

Parl;of Rel:

2. Cp. Annie Besants' Problems of Peligion,' p: 535, Vol. XXII,

Tbeosophical Review,

9. Samskrit terms, like those of Atma^ Dharmay

Karmayjfldnay Bhaktiy Samsdra,Satvaniy RajaSy TatnaSy

etc., cannot be accurately rendered into English. Even

were exact equivalents available, experience teaches

that without the Samskrit original itself, the sense of a

passage as intended by the author,is often not under

stood. Another difficulty in dealing with Samskrit is that

thesame term is often used in many senses, thus neces

sitating often the streching ofone's powers ofdivination

to get at the exact import ofa passage. I have therefore

endeavouredtoretain suchoriginaltermsasfaraspossible

and giving theirsense at the same time by the nearest

English equivalent. The retention ofthe Samskfit terms

willbe especially usefulto Indian Students,as their mere

presence will serve to elucidate a whole passage.

The term dtmd^ for exampleisetymologically renderable

as'self,' but toa WesternTheologian,'soul'or'individual

soul'—asRamanuja mostly understands by the term—

would more readily convey the sense than if dtmd were

rendered as'

self;'whereas the absenceofthe term dtmd^

and the presence of its rendering 'self to an Indian

Theologian,is apt to be understood as either meaning,

soul'{fiv-dtma)or'God' {Parm-dtma). The best tran

slation accompanies the term as far as possible,and it is

gradually omitted where the reader will have become

accustomed to understand the Sainskfit term itself, and

wherethe translation,particularly when compound words

such as atma-knowledge,atma-vision etc.,occur, would

be found cumbersome. Foot-notes are also added at such

junctures as aids to the reader to accurately understand

the passages.

10. One word isf necessary about the formation of

compound words. In no other language is the practice

ofcompound word-forming carried tosuch an extent as

in Samskfit. Byiits means, the case-endings ofa host of

terms are omitted,and brevity and terseness in expres

sion are thereby secured. Translators have been obliged

to deal with such terms by resorting to the manufacture

of hybrid adjectives suchfor example as $astraic, Vedic,

Karmic etc; but to me this seemed awkward, nor is it

necessary. For there seems no chance of understanding

less by the retention ofa compound form in the transla

tion, than by that form broken up into hybrid adjec-

lives and substantives. By a compound word like,say,

Sastra-injunction\ it is not likely that the sense will be

misunderstood as it would be understood if the word

were split up into '¦^astraic injunctions^^ or were para

phrased into Hhe injunctions ofSdstra.^ If the former

is mongrel, the latter (paraphrase! has the fault of verbo

sity. I have therefore avoided all the English ' ick' ings

of Saipskrit substantives; and the reader must be pre

pared to meet with such compound expressions as Atma-

cognition—^meaning the cognition of atma—, Veda-

injunctions—meaning the injunctions of Veda,—Moksha-

aspirant—meaning the aspirant for Mdksha, &c. The

sooner the Western public gets accustomed to such

Samskfit formations, the better will it get an insight

into the spirit of that language and the sooner will it be

initiated into the speedier comprehension of the spirit of

Samskrit when even a slight ability is acquired to read

the Original Saipskfit itself.

11. The Scheme of Transliteration adopted is

mostly that adopted by Monier Williams. I have found

this scheme the best. It is printed on a separate page (x)

for reference, as also a list of Abbreviations (ix.)

12. My bringing out a Second Volume of Introduc

tions will depend upon the success that this Volume will

meet, and the appreciation which it may receive at the

hands of all lovers ofIndian Thought.

13. The Printing alone of the work, by the Vai-

jayanti Press, Madras, by its Manager, Mr. P. Srinivasa

Charlu, B. A., has taken a year. It could not possibly be

dpne under that period, considering the difficulties of

gettting all the diacritical types required in several

founts, that the critical publication of any important

Sanskrit Treatise necessarily warrants. The matter of

the work being mine,the manner of the work is en

tirely due to the patient and earnest attention bestowed

by Mr. P. Srinivasa Charlu, of the above-mentioned

Press. He had undertaken, for the first time,a work of

this class;and now he has had experience in thisdirec

tion, I believe that no other pres-s in Madras can

undertake to edit works ofthis nature in the thorough

and workman-like manner that he has done.

A. GOVINDACHAR'YA.

Veda-Griham,

(Maisur)

Mysore^ loth December i8g8.

SRl

BHAGAVAD GITA.

THE DIVINE LAY,

WITH

SRfRAMANUJA'S COMMENTARY,

THE FIRST DIVISION

COMPRISING,

LECTURES I to VI.

PSYCHOCRASY

SOUL-COMMUNION.

Sri Ydmunacharya.

* Well-formed Wisdom in(i)thoughtand(a)deed,for mind-calm^s reach.*

*Andthenfor soul-sighPsgain,the FirstSix Lectures teach.*

Sri YogiS. PdrthasSrathy Aiyangdr.

SRI

BHAGAVAD-GITA

THE DIVINE LAY.

WITH

SRI RAMANUJA'S VISISHTADYAITA

COMMENTARY.

LECTURE I.

NAMED,

•ARJUNA-VISHADA-YOGA\

THE THEME OF ARJUNA'S

MOOD OF MELANCHOLY.

Sri Ydmundchdrya.

• GU was introduced to Pdrtha who Refugesought.

Fearing righfs wrong,by misplacedlove txndpity caughtl

Yogi S, Pdrthasdrathi Aiyangdr.

AU Ni

B _ >

_SRI “BHAGAVAD-GITA

. ®° WITH

SR1 RAMANUJA’S COMMENTARY.

BOW TO BLEST SRI RAMANUJA.

Memortal verse in honor of Sri Ramdanuja >—

To the feet of Blest Ramanuja, |

Do I resort as (my) Refuge,—

Bhagavad?—Ramanuja, Mercy’s Ocean,

Who, from his love of the lotus-feet of Achyuta°,

Regarded everything else as trivial.

1. The sacred Vedic Syllable,

known as franava, uttered at the

commencement of all Scriptural re-

citations, and written at the begin-

ning of all Holy Works. The mys-

teries of this symbol are explained

in the Upanishats. (vide. p. 5 of

Hinduism, Introd : 1, ‘‘ Five Topics,”

by Yogi Parthasarathi Alyangar).

z. This is an honorific title given

to all great men and saints and sages.

Its etymology and esotericism, when

applied to God, will be explained fur-

ther on.

3. dchyufais the lorst, 32cth,

557th name of God, meaning chiefly,

‘ He who does not abandon those who

trust Him’ (vide Bhattar’s Sahasra-

ndma-bhashya).

PROEM BY RAMANUJA:

HE LORD of SRI*; Whose essential nature is the

? being the sole Reservoir of all illustrious Attributes?,

the Antithesis to all evil (4eya*),—(such Attributes) -

as Wisdom (jfrdna*), and Bliss (enanda‘’);— Who is the great

Ocean of the legions of the boundless, exalted and countless

glorious qualities, behoving His (essential) nature, such as

Omniscience(jadna), Strength (dada), Sovereignty (atsvarya),

1. SRI is the name of the Lord’s

Consort, esoterically the Sophia or

the Logos, the eternally-united power

of Isvara, and doing the function of a

Mediatrix between the souls and the

Lord. Isvara symbolizes JUSTICE,

and Sri, MERCY. Both are united

in the God-head. Sri is called Srad-

dha as in ‘‘ Sraddhayit devo devat-

vam asnute” (Krishna Yajur Veda,

Ka. I, Pra. 3, Pan. 11, Va. 9). For

esoteric cxplanations, read, U?tara-

gopila-tipant Upanishat, Vishnu

Purdna, 1.9, 117-133, and Kenopa-

nishat, W1-12 (Sobhamdindiu uw Min

&c). Sri is She who serves the

Lord to serve Her creatures, wece

versa,

2. Aant says :—‘* Reason forms the

idea of God, as the aeso/ute substance

and union of all perfections, or as the

‘most perfect being’” Vide Brah-

ma-Siittra IJI-2-11: za sthdnatoz

pi parasyobhayalingam scrvatra he.

3. Heya’ I have found this word

difficult to render. It is derived from

the root ‘ha’ to quit, meaning that

which is to be avoided or that which

Should be shunned. Dr. Rajendra-

lala Mitrasays :—‘‘ When Aeya is usec

as an adjective, this phrase ‘that which

is to be shunned?’ is too lumbering to

be used with convenience. ‘ Avoi-

dance-worthy’ conveys the exact mean-

ing, and is more easy of manipulation,

but it too is lumbering. A single

term is wanted, and not knowing any

English word of the kind, I use what

appears to me toapproach the nearest

to the original, without being its

exact equivalent.” I have decided to

use the word ‘‘ evil,” as the best and

most convenient word.

4. Vide, ‘satyam jiinam anan-

fam Brakma’ (Tait. Up. ; Ananda-

valli, 1).

§. Vide, ‘ Anando Brahmeti vya-

Janae’: Tait: Up; Bhr; valli, 6.) also,

‘Raso vai sah rasamhy-eva &c.’ (Tait

Up,; Anan : valli. 7.) also, ‘Sahesrir-

amritam satdm’ (Yajus, ash. 3, pra.

7.) Jfiana and Ananda are what may

be called Primary Qualities.

1. These are the 6 Chief Qualities

of the Infinite one which may be called

‘* Secondary Qualities.’? Spinoza says,

(Def. VI) :—‘* By God we understand

an absolute infinite Being, an un-

changeable Essence, with finite

attributes, each of which expresses an

infinite and eternal essence.” And

Huxley remarks on this:—‘‘ God so”

conceived is one that only a very

great fool would deny even in his

heart.”

C/f. ‘ Vathd ratndni jaladhcr-asat-

khyeyani putraka !

Tatha gundhyanantasya asankhyeya

Mahdtmanah’ (Matsya Pura>a).

2. The term translated here is

‘ntr-avadya.’ It means, r2veulucradble,

anvenceble, out of the pale of danger,

above impertiment &e,

3. There are many Upanaishad

passages in support of all Attributes

and the Divine Form. I quote

only one ‘‘ Bheriipas-Salyasaikalpa,

adkistlmd, Sarvakarma, Sarvakam-

as-Sarvagardhas-Sarvarasas-Sarvan-

sdam-abhyitthor.viky-anddarah (Ch:

Up: III-14).

4. The esoteric interpretation of

the Ornament-and Weapon-symbols

of the Divinity is explained elsewhere.

Symbology and metaphor are the

national characteristics of Aryan

writings. They represent great

Truths and Kosmic Facts.

§. S#ris or the Mitya-siiris, the

Eternals, or the eternally Free Souls,

corresponding to the ‘* Eternal In-

heritances’ of the Gnostics.

1. See Footnote No: 2, P: 7.

2. This is a_ short description

of the beatitude of the spiritual re-

gions, for a detailed account of which,

the reader is referred to the Afahd-

ndrayanrpanishat, Vaikuntha-gadya,

Bhagavata, and Lokacharya’s

Archirddt &c.

3. ‘The Great, par excellenc?,’ the

669th name of God.

4. ‘The Super-excellent Person,’ the

24th name of God, (vide also, Patait-

jala Yoga-Siitra I.24,(which says purz-

sha-viyeshah)—Purusha is the common

term to denote a ?hiszhing substance

from an uathinking substance. U-

purushaz=bound soul; usara-purusha

=liberated soul, sseama-pu9usha=

the ever-free soul; Puruskotlanas

Soul Supreme =God.

5. The ‘ Ad/-Conprehending,’ the

246th name of God (vede, footnote,

p. 2. Yogi Parthasarathy Aiyangar’s

Hinduism. )

6. The Demi-urge, or the Fecun-

dating Element of God personalized,

the four-faced Prajdpati, the Sub-

Lord for Speciai creations of limited

systems such as a Brahm§}da.

7. Minerals and plants.

Constancy{vlryd),Power(sakti\and Lustre{teJasY; Whose

Divine Form is a mine of effulgence, beauty, comelinesss,

(eternal)youth,and otherPerfectionsofthe Person,—beyond

conception, divine, wonderful, constant, uninjurable®, and

superb, which are immutable and accordant with His

will®—; Who is adorned in transcendental Ornaments'*,—

diverse, marvellous, countless, wonderful and permanent,

worthyofHim and perfect—;Whois accoutred in illustrious

divine Weapons®,agreeing with His nature,—innumerable,

ofinconceivable power,eternal, beyond injury* an beyond

praise—; Who is the beloved of.^rl,—Who is perfect in

all the multitude of limitless, marvellous and innumerable

qualities such as amiability {slla)&c.,—harmonizing and

co-ordinating with Him in nature, form, state"(regal=

vibhava),and plenitude orempire{aisvarya)—; Who has at

His feet, ever singing hallelujahs, countless Illuminated

Angels", whose essence, being, and wonderful works are in

8 THE bhaoavad gIta WITH ramasuja's commektary.[Lcc. 1.

accordance with His will;—their delight solely consisting

in rendering all service to Him,possessed as they are of a

multitude of vast, eternal, uninjurable* and sublime attri

butes, past definition by speech or thought—;Who has His

abode in the super-celestial Firmament* called akshara

(theimperishable),—conforming with Hisnature,diversified,

strange, endless,and abounding in objects,—means,—^and

localities,—ofenjoyment;—that Firmament,ofinfinite won

derment,infinite glory,infinite extension,ever-existentand

removed from harm'—; Whose will and pleasure, it is, to

dramatically display the Universein its modesofprojection,

sustentation,and dissolution—the Universe so replete with

various and curious objects ofenjoyment,and hosts of en-

joyers thereof—: Who is Param Brahma',Purushottama*,

and Narayana';—He {the Lord of Sri), having made the

kosmos from Brahma® down to the immoveables', retired

into His own Self,so that to the meditations and adorations

of Brahma, the celestials {devas),and the mortals, He be

cameincognizant. But He,being the vast Ocean ofinfinite

Mercy and Condescension, Love and Bounty, willed to

assume {material) forms similar to those ofHis creatures,

Proem.] arjuna's mood of MfLAi<CHOLV. $

without abandoning His own essential divine(immaterial)

nature,and repeatedly made descents(among them)as In

carnations^ in the several spheres (where the creatures

dwelt). (So accessible)Tothosebywhom He was worship

ped, He granted their desires, to wit,any ofthe four-fold

aspirations of man, dharma (meritorious work done here

carrying with it the virtue of bringing future happin^s,

mundane or otherwise),artha(riches and general prosperi

ty),kdma(enjoyments), moksha(deliverance or Salvation).

TheobjectofIncarnationsistorelieve the earth ofits burden

(of sin and suffering), but at the same time no less is the

Lord's intention thereof that He should be within reach of

even peopleofour(sinful),description.To fulfil this purpose.

He manifested himself on earth so as to be actually an

Object for all men's sights to see,and performed such other

wonderful acts as to captivate the hearts and the eyes of

all creatures high and low. (For example,in the Avatar as

Krishna)Hedestroyed(evil pests tosocietysuchas)Putani*

and ^kata®, Yamala* and Arjuna,® Arishta,® Pra-

lamba' and Dhenuka,® KaUya,® Kesi*® and Kuvalaya-

plda,''Chanura^'and Mushtika,^® Thdsala,^* Kamsa"&c.

1. God has five (hypostatised) as-

pects, para, vytiha, vibhava, antarya-

mins and archavatadra. Incarnations

or Avatars belong to vidhkava. (vide

p. 9 & 10 of ‘Five Topics,’ Hinduism,

by Yogi Parthasarathi Ayyangar).

He delighted the worlds with His looks and language

overflowing with the nectarofamityand love. Such men as

Akrura* and Malakara" became most godly(/.e.. Saints)

enraptured bythe mostagreeable Presence,thecondescend

ing deportment and numerous other qualities exhibited(by

Lord Kfishna.)

Under the pretext of having to persuade Arjuna to

fight,3rl Kfishna promulgated thedoctrineofBhakti-Yoga®,

—led uptobyJflana*and Karma,®—orthatPathofLoving-

Devotion which is the burthen of all the Vedanta-teaching,

and by which Heisindicated as The Only Objectof Love,

and that,loved.He Himselfis The Meanstolead man to the

climax of his ambition, viz., Moksha(salvation or the final

liberation from all ephemeral and conditioned existences).

Thus then, when Kauravas ® and Pandavas' became

belligerents, He, Bhagavan,® Purushottama® and God of

gods,appeared as Anthropomorph(Kfishna), with a view

to shower benefits on the world;and allowing Himselfto be

overpowered by love for His faithful dependents, gave

Himselfup to their service,and posted Partha'® in his war-

chariot, Himself undertaking the duty ofthe Charioteer

so as to be witnessed by the whole Universe."

1, Vish-Pur. V-17, 18, 19 (adh :)

2. Ibid, V-19, 16 to 29.

3. Bhakti is exclusive loving

devotion to God. (See Bh: Gita-

Books. VII to XII).

4. Jiiana is intellectually or psy-

chologically realising soul and through

it, God.

5. Karma is work, or perform.

ing righteous works. Detailed des-

criptions of Bhakti, Jfiana and Karma

will appear in the seguel.

6. The descendents) See Genea-

of Kuru, logical tree

- 7. The a ti al

of Pindu the end of

this book.

8. Bhagavan is He Who has the

six chief attributes, described in the

Proem, p.6 and 7. Vide Vishnu Puraya

VI-5, 79: Jitdna-sakti-balaisvarya-

virya-lesdmsy-aseshatal? &;.,

9. Purushotiama: read note 4, p. 8.

10. A patronymic of Arjuna, the

Pandu champion of the Mahabharata

war (see Geneological Tree and note 1

p. 15).

11. #.e, the Universe witnessing

the spectacle of God’s Sacrifice for

man, ocularly demonstrated by Krishna

acting, for example, the part of a serv-

ant, a chariot-driver, &c., to his faith-

ful Arjuna.

Dhritarashtra' though knowing the state of affairs

to be thus, yet totally blind(not merely physically blind,—

which he was—but spiritually also)questioned Safijaya,®

with a desire tolearn ofthe victory ofSuyodhana^(his own

son thus):—

&c.

1. Dhritarashtra asked:—"O Safljaya I what did my

people and the Pandavas do,assembled on the

plains of Kurukshetra,*—the land of Dharma

(righteousness),—to carry on war?"

2. Safljaya replied:—"King Duryodhana, then,(thy

son),surveying the Pandava forces marshalled,

approached his preceptor(Drona)* and addres

sed him thus:—

T^rlT &c.

3. "Teacher!look at this mighty army ofPandu'ssons,

drawn up in battle-array by thy clever pupil,

the son of Drupada".

^&c.

4. Here are heroes,famous in archery, equal in fight

to Bhima' and Arjuna; such as Yuyudhana

and ViraU and Drupada,the great-carred.

1. Lit: ‘the bearer of the kingdom’,

the father of Duryodhana.

2. The minister, charioteer and

envoy of Dhritarashtra.

3. Same as Duryodhana, the son

of Dhritarashtra, and cousin-enemy

of the Paypdavas.

4. A tract of land to the east of

the Jamna ( yamena) river,in theupper

part of the Doab near Dehli. Hastina-

pura was its capital.

5. The Brahmaya instructor of the

Pandavas and the Kauravas in mili-

tary sciences.

6. Named Dhrishta-dyumna,

7. The brother of Arjuna, the

second son of Kunti.

5. Dhrishtaketu and Chekitana, the Kasi's' valiant

king and Purujit, Kunti-bhoja and Saibya,the

best of men.

&c.

6. The heroic Uttamaujas,the dauntless Saubhadra®,

and Draupadeyas.s all ofgreat cars.

SRTRTg &c.

7. Know, now, Dvija-chief!* the chief men in our

ranks. The commanders of my army, let me

name to thee.

&c.

8. Thyself, Bhishma and Karna, Kripa and Samitifl-

jaya, Asvatthama and Vikarna,and Saumadatti

with them.

&c.

9. And heroes, many, ready to lay down their lives

for me,armed with bows and other war-imple

ments,all versed in the arts of war.

^ &c.

10. Our strength under Bhishma's command would

seem inefficient before t/teir strength under

Bhima's command!

1. Kdasi=Varanasi=Benares.

2. The son of Subhadra and

Arjuna = Abhi-manyu.

3. The sons of Draupadi=(1)

Prativindhya by Yudhisthira, (2)

Siitasoma by Bhima, (3) Srutakirti

by Arjuna, (4) Sataenika by Nakula,

and (5) Srutasena by Sahadeva. (See

Geneol: Tree at end of Book).

4. Dvija=twice-born, the Brah-

mana, and other classes invested with

the sacred thread,

11. Do all of ye (then), each, posted to his division,

in the army,forsooth fortify Bhishraa,".

ciH &c.

12. "The Kuru ancestor,the famous oldBhishma then,

to infuse cheer into him(Duryodhana), made a

lion's roar and blew his conchshell.

fRT: &c.

13. (Following suit), there rang in the air deafening

notes sent from other conches, drums and

tabors{panava),trumpets{dnaka)and cowhorns

{^omukha).

&c.

14. Thereon Madhava' (.^rl Krishna) and Pandaya

(Arjuna), seated in their huge war-chariot,

drawn by milk-white chargers,blew their divine

conches.

&c.

1. The 169th and 74Ist name of

Vishgu—the husband of ‘Ma’ or

Lakshmi, signifying that Madhava

stands in the relation of both Father

and Mother to the universe. (Vide Bh.

Gi. verse 17, Bk. [X); also it is said:

“Ma vidya cha hareh proktd tatra iso

yato bhavan, tasmadn-Maddkhava

namast dhavas-sudm-iti sabditah ,”

also ‘‘ Maundddhyandcca yogdtca

wviddht Bharata! Maddhavam’’ (Bhia-

rata, Ud. Parva,—69, 4).

2, The 47th name of Vishyu, lit,

the ‘‘ Ruler of the senses.” Hari-

zamsa has, ‘* Hrishikdny-indriyan-

y-ahuh teshdm iso yato bhavan, Hris-

hikesas-tato Vishnuh,” &c.

3. The ‘‘ nom de guerre’ of

Krishna’s conch, mide from the bones

of giant Pajichajana of the ocean.

4. Lit, ‘‘The Conqueror of

Wealth,”—an epithet of Arjuna.

§ The ‘‘nom de guerre” of

Arjuna’s conch (a Divine gift.)

6. Lit, ‘* He who has fire in his

stomach,”

15. Hfishlkesa*(blew)his Paflchajanya,® and Dhanaft-

jaya* his Devadatta,® and Vfikodara(Bhima)

of terrific deeds sounded his Paundra,the huge

conch.

&c.

16. And Raja Yudhishthira,^ Kunti's son, his Ananta-

vijaya,® and Nakula and Sahadeva, their

Sughosha® and Manipushpaka* (respectively

they blew).

&c.

17. Kasyaand Parameshvasa,Sikhandithe great-carred,

Dhrishtadyumna and Virata,Satyaki the invin

cible,

&c.

18. Dnipada and the Draupadeyah, Saubhadra the

mighty-armed,all, O Lord of Earth (Dhritara-

shtra)! each his conch-shell,sounded.

^^I"h1 &c.

19. The din rent the hearts of Dhfitarashtra's men,

filled the earth below and the vault(above).

(Safljaya): "Duryodhana himself, witnessing the

strengthofthePandavasundertheauspicesofBhima,and his

own strength under BhTshma, and then submitting to the

notice of his master(Drona)the perfection ofstrength on

Bhlma's side to win victory over him,and defectin his own

strength against obtaining victory(over the opposite side),

felt inwardly grieved. BhTshma understanding this,sent up

a lion's roar and blew his conch followed by a tumult of

sounds emanating from(beating)drums,(blowing)conches,

&c., as if indicative of(coming) success—in order to

1, The eldest son of Kunti. Lit,

“‘the Steadfast in battle’,

2. Lit, ‘‘ Eternal Victory.”

3 «Lit, “ Sweet-toned.”

4. Lit, “*Flower-gemmed’’ or

** Gem-flowered,”

cheer up Duryodhana. On hearing this, Partha's^

Charioteer, the Lord of all lords" (Sri Krishna) and

the rider in the chariot, viz.^ Pandu's son (Arjuna), both

posted in their majestic car—fit to conquer all the three®

worlds with—sounded their respective conches, named the

Blissful Pafichajanya and Devadatta,which shook the three

worlds. Then did Yudhishthira, Vrikodara (Bhima), &c.,

each blow his instrument. The uproar caused went cleav

ing into the hearts of Duryodhana and of thy other sons,

and all. Dhfitarashtra's men thought:'

the Kuru army is

as good as already destroyed.'!" Thus did Safijaya narrate

to Dhritarashtra who was longing for his sons'success.

20, "Then did Pandava*-the Kapidhvaja,®-seeing the

hosts of Dhritarashtra drawn up,and seeingthe

shower ofarrows falling fast, raising his bow,

&c.

21. Address Hrishlkesa® this—wise:—'O Lord of

Earth! Achyuta'! do Thou place my chariot

between the two armies,

22. That I may see who those are that stand prepared

1, Epithet of Arjuna, being a des-

cendant of Prithu-Chakravarti.

2. Sarvesvaresvarah=The 97th

name of Vishnu. ‘* Yatra devdndm

adhi-Deca dste,” (Kaushitak1 Brah-

mapopanishat), ‘‘ Zam daivalandm

Paramaitha Daivatam” (Svetasva-

tara: Up.)

3. Bhiih, Bhuvah, Svah=the

Earth, Intermediate Regions and

Heaven ; or the Terrene, Aerial and,

Celestial plains. mo

4. Descendant of Paydu (=

Arjuna).

5. Lit., ‘* the monkey-bannered,”

Arjuna’s war-standard bearing a mon-

key’s figure thereon.

6. Krishna’s name, see note

2,p. 13.

7. Do. see note 3, p. 2.

to fight; between whom and me is the contest

to be when battle begins?,

23. That I may cast my look on those who are going

to fight,—come here, as they are,to please the

evil-minded Duryodhana.'

(Saftjaya continues) &c.

24. "O Bharata^ (r. Dhritarashtra)!Gudakesa" thus

addressing, Hrishikesa planted the splendid

chariot between the two armies,

&c.

25. So that it may be within sight of Bhishma, Drona

and other leaders and rulers of countries,and

said:*See thou,Partha!these Kurus,assembled

here.'"

1. The descendant ofBharata. "Curl-haired or Sleepless."

2. A name of Arjuna. Lit., 3. Krish\;ia,see note 2,p. 13.

After making a survey ofthe party of Dhritarashtra

ranged in battle-order,(Arjuna)the son of Pandu,—he on

whosestandard isthat monkey(Hanuman)which set Lanka

on fire,—wished Him,Kfishna,to plant his chariot between

the two armies ;—(wished Whom ? no less a Person

age than) Him, The Trea.sury of such attributes as wis

dom,strength, lordliness, constancy, power and lustre;—

Him,to Whom His will-created Kosmos,in all its(triple)

aspects ofinception, development and declineis but sport;

—Him,who is Hrishikesa®;—Him,the Supreme Governor,

the Exterior and Interior of all beings high and low;—

Him, Who (so hi^h, yet) descended^ out of His condes

cending lovefor His faithful,(solow as even)to beArjuna's

Charioteer, carrying out Arjuna's orders tostation hiscarin

such a commanding position as to admit of a good view

being had of all the belligerents, and within the range of

the vision of such heroes as Bhishma, Drona &c., and

Kings ofterritories. He,Krishna,said(after this)to Arjuna,

—'See then, what chances there be for thy relatives'

success(over thee)!'.

clWnCT^ &c.

26. Partha^ saw there his sires and grandsires, precep

tors, maternal uncles and brothers, sons and

grand-sons; and comrades as well.

&c.

27. Also fathers-in-law,and friends and kinsmen, dis-

. tributed in both the armies.

28. Overcome by compassion, Arjuna became sad and

spake thus:—'Beholding myown peoplestand

ing to fight,O Krishna I,

&c.

29. My limbs quake, my mouth dries up, my frame

quivers and my hairs stand on end'.,

&c.

30. The Gandiva® slips frbfti my hand,my skin burns

hot, my legsseem to totter, and my head seems

to swim ;

I. Arjuna,see note i, p. 15. 3< The name of Arjuna's bow,

3. Known as horripillation.

31. Kesava»! also do I perceive inauspicious omens;

whatgood can follow from my people's carnage

in war?

•f &c.

32. Krishna!" I desire no victory, no empire, no de

lights. What use, Govinda 1® is to rule and to

enjoy? (what use)is life itself?

aRT^cT &c.

33. For whom we seek(byfight) possessions,joys and

comforts,—those very men,riskinglivesand for

tunes,stand for contest! (vis):

9INPTT: &c.

34. Preceptors and sires, sires' sons and sires' sires,

maternal uncles and fathers-in-law, grandsons

and brothers-in-law, and others likewise,(our)

cognati.

t#^Sl^'&c.)

35. Madhusudanal* I would rather that I were killed

than that I should desire to kill these,even ifall

the three worlds were to be my reward ;—let

the earth alone.

1. The 23rd and 654th name of

God. The etymology is given thus in

Harivamsa:—‘‘Ka sti Brahmano nd-

ma isoz.hkam sarva-dehindm, dvdntat-

dnge sambhitau, tasmat Kesava

nainavan,” ’

2. The 58th and 554th name of

God. Its etymology is ‘ Krishir-bhit-

vacakas-sabdo nascha nirvriti-vacha-

kah, Kyishnastad-bhava-yogicca &c.,

(Bhdrata, Ud. Parva. 69-5).

3. The 189th and §43rd name of

God, Its one etymology is ‘ Nash-

taiica dharanim pfirvam avindajica

guham gatam, Govinda iti ten-aham

&e.

4 The 74th name of God. one

etymology is ‘* Aadhur-indriya nemd

sa tato madhu-Nishidanah.”

36. Janardana!^ what satisfaction derive we from

laying low the hosts of Dhritarashtra ? To

slaughter these enemies is to take sin to our

selves.

cW»fTlf &c.

37. Hence 'tis not meet for us to despatch the party

of Dhritarashtra along with our kinsmen. How,

Madhava*! can we be happy by slaying our

own people?

q'ST^ &c.

38. Hearts overrun with greed, it is thus they fail to

perceive the danger entailed by extinction of

their race, nor do they realize the treachery in

volved in the betrayal of friends.

^^ &c.

39. How should we ourselves^ therefore, not know to

avoid thissin(treachery &c.,)knowing as we do

the hazard, the extinction of a race must

run?

&c.

40. When race declines,its eternal canonsofrighteous

ness {dharmd) also do decline;—when righte

ousness declines, irreligion (or wickedness=

adharmd)rampant,doth prevail.

^Twffirwiwjr &c.

41. When unrighteousness holds sway, Kfishna!® the

family-women becomescandalized. And when

women become evil, Varshneya!* the result is

the intermingling ofcastes.

1. The 128th name of God. One

etymology is ‘ Dasyu-trdndj_Jandr-

danah’ (Bharata. Ud. Parva. 71-6. )

2, See note I, p-1}

3. See note 2, p-18.

4. A name of Krishna being a

descendent of the race called Vrishpi

(See Geneal. Tree at end of book.)

42. The intermingling is verily damnation to both the

caste-demolishers and the caste itself. For,

deprived of the offerings of food, water and

rites, the manes(jtitariihy of these (men) do

indeed fall.

&c.

43. By the faults of these caste-breakers,—the authors

ofinterminglement,—the ancient race-rules as

well as the caste-rules of morality {dharmd)

are disregarded(and broken).

&c.

44. For those,from whom their clan-laws have depart

ed, O Janardana!* permanent residence in

Naraka® results. So do we hear.

^ &c.

45. Alas! Coveting possessions and enjoyments, 'tis

strange that we thought ofcommitting atroci

oussin by attempting to massacre our kinsmen!

qfe &c.

46. Immense benefit it would be to me if, unresisting

and unarmed, I be killed on the battle-field by

the armed hosts of Dhritarashtra I'

&c.

47. So saying,did Arjuna,agitated with grief,let go his

arrowed-bow, and sat down in his car between

the two armies."

1. Departed ancestors, to whom

periodical offerings of food &c., are

made by the surviving relatives,

2. See note I p. 19.

3. Places where sins have to be

atoned for by = suffering. The

Infernum, or the Hades.

(Saftjaya tells Dhfitarashtra).

'Partha,*—the mostnoble-minded,® the mostcompassion

ate,the eternal-kinsman,and the most virtuous,—albeitoften

subjected by thee, along with his brothers,to horrid actsof

treachery, with intent to kill—such asfor instance,the burn

ing them up in a lac-made house® &c.,—albeitthy knowing

that,by him(Partha),the destruction ofallthy people is cer

tain,—by the fact that he hasthe help of Parama-purusha*

Himself present with him—(yet, Partha)looked on them

all with feelingsoffriendship for kinsmen,and overcome by

pity,and by fear lest right(orrighteousness) may suffer, he

shrank within himselfand said:—'In no case whatsoever

shall I fight.' Sosaying,he became mostdejected(in mind),

affected with grief at the thought ofseparation from kin,

and letting go hisarrowed-bow,sat himselfdown in his car.

OM TA T SA T.

Thus closes the First Lecture,

with Ramanujds

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