Book 14 edition notes 101–200

Their origin is Brahman or Truth. They live, dissociated from their origin, in consequence of their acts. When their acts cease, they return to and become merged in Brahman.

i.e., that course of life which has for its object the acquisition of knowledge relating to the soul. This, of course, includes the knowledge that is needed for achieving identification with the Supreme Soul or Brahman.

The specific characteristics of the five elements are, as frequently referred before, smell attaching to earth, sound to ether, taste, to water, etc. The deities referred to in the last verse are probably the senses.

The total eleven is made up of the three qualities, the five elements, the group of organs and senses as one, egoism and understanding.

Anyatha pratipannah is explained by Nilakantha as 'born in other orders'. Telang takes it as 'Behaving in a contrary way.' 'How can goats and sheep behave otherwise?' The sense seems to be that those born as goats, succeed in ascending upwards through the efficacy of the religious acts of the Brahmanas. By becoming sacrificial victims they regain their true position.

Qualities abiding in Darkness etc, imply those qualities that are permanently attached to Darkness.

Some texts read Santapah and not Sanghatah. The meaning then will be grief or sorrow.

This may refer to the exposure of other people's weaknesses by tearing open their veils or covers.

Vibhajanti implies enjoyments in this connection. Telang starts a needless objection to this word.

'From even a distance' implies that upon even a cursory view; without even being examined minutely.

What is said here is this: the three qualities exist in even the immobile objects of the universe. As regards Darkness, it predominates in them. As regards Passion, it dwells in such properties of theirs as pungency, sourness, sweetness, etc, which change with time or in consequence of cooking or through admixture. Their only properties are said to appertain to Goodness. Tiryagbhavagatam is explained by Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His own version, however, of the first line is untenable. What can be the tiryagbhava or 'form of lower species' of immobile objects? Telang frequently forgets that Nilakantha represents a school of interpretation not founded by him but which existed from a time long anterior to him.

'Conjunctions' are evidently the periods joining the seasons, i.e., the close of one season and the beginning of another.

This probably implies that the mind, through the aid of the senses, enters into all things or succeeds in knowing them.

The sense seems to be that through these one succeeds in taking birth as a Brahmana.

A repetition occurs here of about 5 verses. The passage is evidently an interpolation originally caused by carelessness.

Nilakantha explains that this implies that one should regard these as really undistinguished from the mind. Indeed, created by the mind itself, these should always be taken as having no real existence beyond the mind.

'That' here refers to the attenuation of all things by absorption into the mind.

Gunagunam is treating the qualities as not qualities; i.e., regarding bravery, magnanimity, etc, as really not merits, for these lead to pride. Ekacharyyam is ekantavasam, i.e., life in seclusion, or living without depending upon others. Anantaram is nirastasamastabheda or non-recognition of all distinctions. Some texts read Brahmamatah meaning 'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e., the source or fountain of all happiness.

The two deities are Jiva and Iswara.

The correct reading, in 53 seems to be samsargabhiratam and not samsayabhiratam.

In the second line, the correct words are martya and sarva. The sense of the second line seems to be that this body is ceaselessly revolving, for Emancipation is difficult to achieve. Hence this body is, as it were, the wheel of Time. Nilakantha's explanation does not seem to be satisfactory.

I do not think that Telang is correct in his version of this verse. What is said here seems to be this. The body is, as it were the wheel of Time; the body is the ocean of delusion; the body is the creator, destroyer and reawakener of the universe. Through the body creatures act, and hence creation, destruction, and re-creation are due to the body. This accords with what is said elsewhere regarding the body.

It would be wrong to take satah as implying 'the good,' the finite verses in every text being singular.

The correct reading seems to be atmana as the last word of the first line, and not atman.

What is said here is that the quality of passion predominates in these.

Nyagrodha is the Ficus Bengalensis, Linn. Jamvu is Eugenia Jambolana, Lamk. Pippala is Ficus religiosa, Linn. Salmali is Bombax Malabaricum. Sinsapa is Dalbergia Sissoo, Roxb. Meshasringa is Asclepia geminata, Roxb. Kichaka is a variety of mountain bamboo. Here however it evidently implies the Nimba or Melia Azadirachta, Linn.

Nilakantha is for taking the second line as consisting of two propositions. It would be better to take satinam as referring to strinam, and vasumatyah, as an adjective of Apsarasah.

The sense seems to be that good men never allow others to know what their acts are. They are strangers to ostentation.

The sense seems to be that the knowledge of one's own identity and of things as discriminated from one another is presided over by Prakriti. If the question is asked whence is the knowledge--'I am so,' and that 'this is so,' the answer is that it comes from Prakriti or Nature.

As explained by Nilakantha, the word Savitri is used here to imply all forms of worship observed by Brahmanas, etc, and the Mlecchas as well. This turning back to explain a word used before is said to be an instance of "looking back like the lion."

Telang, I think, renders this verse wrongly. In the first line it is said that Brahman is superior to the Prajapatis. In the second it is pointed out that Vishnu is superior to Brahman.

It is difficult to understand which part of the wheel is intended to be expressedly 'bandhanam' or the bond; I take it for the spokes. Pariskandha is Samuha or the materials that together compose an object. Here it may be taken for the nave or centre. Home is called the circumference, because, as the circumference limits the wheel, even so home (wife and children) limits the affections and acts of life.

The words Kalachakram pravartate have been rendered in the first verse of this lesson. In verse 9, the words asaktaprabhavapavyam are explained by Nilakantha differently. Manas-krantam, I take, is equivalent to 'be bounded by the mind,' I do not know whence Telang gets 'never fatigued' as the substitute of this word.

Implying that he should go to the house of his preceptor, study and serve there, and after completing his course, return for leading a life of domesticity.

The sense seems to be that these last three duties are productive of merit and should, therefore, be performed. The first three however, are sources of living.

Havishya is food cooked in a particular way and offered to the deities. It must be free from meat. There may be milk or ghee in it, but the cooking must be done in a single pot or vessel continuously; no change of vessels is allowed.

Vilwa is the Aegle marmelos, and Palasa is the Butea frondosa of Roxburgh.

At first he should live on fruits and roots and leaves, etc. Next on water, and then on air. There are different sects of forests recluses. The course of life is settled at the time of the initiatory rites.

What is stated here is this. The Sannyasin should not ask for alms: or, if he ever seeks for alms, he should seek them in a village or house where the cooking has been already done and where every one has already eaten. This limitation is provided as otherwise the Sannyasin may be fed to his fill by the householder who sees him.

He should never plunge into a stream or lake or tank for bathing.

Kalakankhi implies, probably 'simply biding time', i.e., allowing time to pass indifferently over him.

The sense seems to be this: the self or soul is without qualities. He who knows the self, or rather he who pursues the self with the desire of knowing it, should practise the truths of Piety laid down above. They constitute the path that leads to the self.

'That which has Brahman for its origin' implies the Vedas.

Commentators differ about what is implied by the ten or the twelve. Nilakantha thinks that the ten mean the eight characteristics of Yoga, viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi, and Tarka and Vairagya. The twelve would imply the first eight, and these four, viz., Maitri, Karuna, Mudita, and Upeksha. If ten plus twelve or two and twenty be taken, then that number would be made up by the five modes of Yama, the five of Niyama, the remaining six of Yoga (beginning with Asana and ending with Samadhi), the four beginning with Maitri, and the two, viz., Tarka and Vairagya.

What is said in this Lesson seems to be this: the Unmanifest or Prakriti is that condition in which all the three qualities of Goodness, Passion, and Darkness exist in a state of combination. The unmanifest is the condition existing before creation. When one particular quality, viz., Goodness prevails over the others, there arises Purusha, viz., that from whom everything flows. The relation of Purusha and Nature is both unity and diversity. The three illustrations of the Gnat and the Udumbara, the fish and water, and water drops and the lotus leaf, explain the relation between Purusha and Nature. He is in Nature, yet different from it. There is both association and dissociation.

The doubts appertain to duties, that is whether they should be done or not, and whether they have any effects here and hereafter.

The thinking or enjoying agent is subject, and that which is thought or enjoyed is object. Subject and object an two well known words in Sir W. Hamilton's philosophy. I follow Telang in adopting them.

Sattawa pradipa, rendered 'light of Nature,' implies, as Nilakantha explains, knowledge, which is a manifestation of Nature. Arjuna Misra's interpretation seems to be better. He says that knowledge,--that is, knowledge of truth,--is acquired by the self through Nature.

The sense seems to be this: one who proceeds, on a journey must provide oneself with the necessary means, otherwise one is sure to feel discomfort or meet with even destruction. So, in the journey of life, one must provide oneself with knowledge as the means. One may then avoid all discomfort and danger. Action does not constitute the proper means. It may or may not produce fruits.

i.e., one should not care for the external.

i.e., one need not do acts enjoined by the scriptures after one has attained to knowledge which is the highest seat.

The sense is this: riding on a car may not always be comfortable. As long as there is a car path, one should travel on one's car. If, however, the road be such as not to be fit for a car to proceed along it, one should avoid a car in going over it, for the car instead of conducing to comfort, would, on such a path, be productive of only discomfort.

i.e., first action with desire; then action without desire; then knowledge, according to Arjuna Misra. Nilakantha explains that action is first, then Yoga, then the state of Hansa or Paramahansa.

Katu is not bitter but pungent or sharp, as that which is attached to chillies.

These are the notes of the Hindu Gamut.

The understanding operates on what is placed before it by the mind. The understanding, therefore, is, as it were, the lord exercising power or sovereignty, being served by the mind.

Sarvan srijati i.e., creates all things by attaining to the condition of the universal cause, for the unmanifest is the universal cause. Between such a one and the Supreme Soul there is no difference. Even this is said in the last sentence.

The man who reads the book called Veda is not truly conversant with the Veda. He, however, who knows Kshetrajna, is regarded as truly knowing the Veda.

The argument is that Mrityu or death being of two syllables, the correspondence is justifiable between it and Mama or mineness which also is of two syllables. So in the case of Brahman and na-mama. Of course, what is meant by mineness being death and not-mineness being Brahman or emancipation, cannot be unintelligible to one who has carefully read the preceding sections.

i.e., the five great elements, four organs of knowledge with mind, and the four organs of action.

The word Purusha here is used in the sense of dehabhimani Jiva or individual self with consciousness of body. True knowledge destroys this condition of Jiva, for the man of knowledge identifies himself with the universe and thereby assimilates himself to Brahman. By eaters of Amrita are meant they who never take any food without offering portions thereof to the deities, Pitris, and guests. Of course, Yogins of piety are implied by it.

Purusha here implies Jiva divested of consciousness of body.

The meaning is this: in a dream what is seen is all unreal. So, when tranquillity has been attained, all the surroundings become unreal. Nilakantha gives a slightly different interpretation; it is this: when tranquillity has been attained, the Soul lives without attachment to the body and all external objects. Indeed, the Soul then lives completely in itself even as it works in course of a dream.

The sense is that they behold all worldly objects, present, past and future, which are, of course, due to development of previous causes.

This line is rather obscure. The sense seems to be this: no one can know the Supreme Deity if it is not the latter's pleasure to be known. One, therefore, understands Him in exactly that measure in which it is His pleasure to be known.

Krishna's father Vasudeva is maternal uncle. Yudhishthira asks Krishna to worship Vasudeva and Valadeva on his behalf, i.e., he charges Krishna to bear to them a message of respect and love from him.

The city of Hastinapura is sometimes called Nagapura, both Hasti and Naga being words expressive of the elephant. 'The city called after the elephant' is the usual description of the Kuru capital.

Mahyam is equal to 'mam uddisya' i.e., referring to my divine nature.

An ascetic loses his penances by cursing another rightly or wrongly. Hence, forgiveness was always practised by the Brahmanas who were ascetics. A Brahmana's strength consisted in forgiveness. The more forgiving he was, the more powerful he became.

The first asat or non-existent refers to such objects as the horns of the hare. The second, viz., sadasat, or existent and non-existent refers to such objects as exist and meet with destruction. Sadasat param or that which transcends the existent and non-existent, refers to the unmanifest. The universe consists of these three. All this is from Vasudeva.

To this day preceptors in India have to feed and teach their disciples without any pecuniary compensation. In fact, the sale of knowledge has been strictly forbidden. Pupils, however, after completing their studies, had to give the final Dakshina which varied according to their means. The kings and princes of India thought themselves honoured if solicited by pupils in search of the final Dakshina. What Gautama says here is that the object of the final present is to gratify the preceptor. He (Gautama), however, had already been gratified with the dutiful conduct of Utanka. There was no need, therefore, of any present.

These words of the king are intended to be reported to his queen who would understand the allusion. The sense is this: cursed by Vasishtha, I have become a cannibal. My condition is intolerable. By this gift of the ear-rings to a deserving Brahmana, much merit may arise. That merit may relieve me.

This also is an allusion to the dreadful curse of Vasishtha. The king refers to Madayanti as his only refuge. She may save him by doing an act or special merit, viz., giving away her costly ear-rings to a truly deserving Brahmana.

The sense is this: a Brahmana is never loose of tongue. He is truthful. Hence, having passed my word to thee about my return, thou mayst be sure that I would keep my word. One, again, that acts improperly towards a friend, comes to be regarded as a thief. By this, Utanka reminds the king that he should not inflict any wrong on him by carrying out his intention of eating him up.

Vilwa is the Aegle marmalos.

Chamu here is used in a general sense, viz., a division. Of course it stands for an Akshauhini.

Kavi or Kavya is another name of Sukra, the preceptor of the Daityas.

Krishna implies Vyasa here. The great Rishi was called 'the island-born Krishna'.

The commentator explains that by the constellation Dhruba is implied Rohini and the Uttaras numbering three. Sunday, again is called the Dhruba-day.

Agnivesya was another name of Dhaumya.

Three roads running north to south, and three running cast to west and intersecting the former, are the six roads that are directed to be laid out in pitching encampments. Those give nine squares with two boundary lines at right angles with each other.

Karaputa is made up of two wooden chests united with each other by chains or cords and intended to be borne by camels and bullocks.

The first line of 17 is exceedingly terse. Literally rendered, it runs,--'Each vessel was united with another, and became half the (total) weight slung on balance.'

Vilava is Arjuna.

Before performing any rite or act of a grave nature, Hindus are required to touch water or perform what is called the 'achamana'. A little quantity of water is taken on the palm of the right hand, and with it are touched the lips, the nostrils, the ears, and the eyes.

The abode of Vaisravana is called Alaka. Vaisravana is, of course, Kuvera, the lord of treasures, friend of Mahadeva, and chief of the Yakshas.

The last line is slightly expanded.

The sense is this: thou art the eldest brother of the Pandavas; if thou sacrificest, thy brothers also will come to be regarded as sacrificing with thee.

Sphya was a wooden sword or scimitar, used for slaying the sacrificial animal. Kurcha is a handful of Kusa grass. All these things are directed by Vyasa to be made of pure gold.

It will be remembered that the Samsaptaka host which had engaged Arjuna for several days on the field of Kurukshetra, all consisted of Trigarta warriors led by their king Susarman, Samsaptaka means 'sworn'. Those soldiers who took the oath that they would either conquer or die, wore called by that name.

The reading in every edition seems to be vicious. For obvious reasons, I read Parthadupadravat instead of Parthamupadravat.

Bhagadatta was the friend of Indra, the father of Arjuna.

The allusion is to Mahadeva's pursuing Sacrifice when the latter fled from him in the form of a deer.

The Brahmanas were to receive Arjuna duly and the treasure was intended as a present or offering of respect.

Ulupi was one of the wives of Arjuna. She was, therefore, the step-mother of Vabhruvahana.

Yahubharyyata, meaning polygamy in the first line, should, as the noun of reference for Eshah be taken as vahunam bharyyata, i.e., polyandry, in the second line.

To sit in Praya is to remain seated in a particular spot, abstaining from food and drink with a view to cast off one's life-breaths.

The sense is, that 'grief does not kill; one does not die till one's hour comes. If it were otherwise, I would have died, so heavy is the load of my affliction.'

The name of the city was Suktimati.

The etymology of Gudakesa as the lord of Gudaka or sleep, is fanciful.