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(Lassen); "The existing and non-existing, that which is supreme" (Thomson). Telang has

"That which is,

That which is not, and that which lies beyond."

By sat is meant formal existence; by asat, unformed primal existence. See Sänkhya Kārikā, p. 135. Sridhara says that sat is the Manifested (Developed) life; asat, the Unmanifested (Prakriti).

(h) Prajapati. "Animantium sator" (Lassen). The word is often used to denote Brahma as Creator. "This universe was formerly water. On it Prajapati, becoming wind, moved. . . . He created gods, Vasus, Rudras, and Ādityas" (Taitt. Sanh. vii. 1, 5; Sans. T. i. 52). Cf. Gen. i. 2. Ananda explains it by "the great father of all the world.”

(i) Gurōrgurīyan. The Calcutta ed., the text of Madhusūdana, and (I may add) three MSS. in my possession, read gurur. The translation will then be, "Thou art the venerable and very weighty Guru (religious teacher) of this (world)." Mr. Thomson would connect asya with guros, and translate, "than that Guru himself," meaning Brahma; but the comp. form requires an ablative after it; asmāt, not asya. In my copy of Sridhara's Commentary the reading is guror, but in the text gurur. The explanation is gurutara, more venerable. He adds, "Thus there is no other in the three worlds who is equal to thee in greatness." In the Bhāgavata Purāņa, the guru is said to be the same as deity. (See Rel. Sects of the Hindus, p. 63.)

(j) Ātmayogāt, by my mystic virtue. See c. vii. 25, supra. Dr. Lorinser would retain the meaning "union," referring to Krishna's union with men by his incarnation.

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READING THE TWELFTH.

ARJUNA spoke.

Of those who, ever devoutly worshipping, do thee service,1 and those who serve the Imperishable and the Umanifested, which of these (classes) is best acquainted with Yoga?

THE HOLY ONE spoke.

They who have stayed their hearts on Me, and do Me service with a constant devotion, being endowed with perfect faith, these I deem to be the most devout (yuktatamās).

But they who serve the Imperishable, Unseen, Unmanifested One, All-pervading and Incomprehensible, who dwelleth on high (a), the Immutable and Eternal;

Who, subduing all the senses, are equal-minded to all around and rejoice in the good of all, these attain to Me. The trouble of those whose minds are fixed on the Unmanifested is the greater, because the unseen path2 is hard to be gained by those who are embodied (b);

1 Those who worship Brahmā, manifested in some material form, as Krishna, or those who worship him in his higher spiritual nature. In the first form he is vyakta, manifested; in the other, avyakta, unmanifested. The spiritual worship is the higher, but it is too difficult for the mass of mankind. Śridhara

glosses the word "Imperishable ” by Brahma.

2 The way to the Invisible or Unmanifested Brahma. Telang translates gati (way) by “goal.” It sometimes means place or seat. Śrīdhara's gloss is nishtha, place or condition.

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But they who renounce all works in Me, whose chief object I am, who, meditating on Me, serve with an exclusive devotion;

These I raise from the ocean of this mortal world without delay, O son of Prithā! their minds being stayed on Me.

Fix thy heart (manas) on Me alone; let thy mind (buddhi) be stayed on Me; then hereafter thou shalt dwell in Me on high of that there is no doubt.

But if thou art not able to fix thy thoughts constantly on Me, then by frequent devotion seek to gain Me, O subduer of wealth!

If thou art not equal to frequency (of devotion), be thou intent on doing works for Me (c); if thou doest works for Me alone, thou shalt attain the perfect state.

If this also thou art not able to do, then, having found refuge with Me in devotion, renounce thus the fruit of works with soul subdued;

For knowledge is better than diligence, meditation is better than knowledge, and renouncing of the fruit of works than meditation; to renunciation peace is very nigh (d).

He who hates no single being, is friendly and compassionate, free from self-regard and vanity, the same in good and evil, patient ;

Contented, ever devout, subdued in soul, firm in purpose, fixed on Me in heart and mind, and who worships Me, is dear to Me.

He whom the world troubles not, and who troubles not the world, who is free from the emotions of joy, wrath, and fear, is dear to Me.

The man who has no selfish bias (e), is pure, upright, unconcerned, free from distress of mind, who renounces every enterprise (ƒ) and worships Me, is dear to Me.

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He who has neither delight nor aversion, who neither mourns nor desires, who renounces good and evil fortune, and worships Me, is dear to Me.

He who is the same to friend and foe, and also in honour and dishonour, who is the same in cold and heat, pleasure and pain, who is wholly free from attachment;

To whom praise and blame are equal, who is silent, content with every fortune, home-renouncing,1 steadfast in mind, and worships Me, that man is dear to Me.

But they who sit at (the banquet of) that sacred nectar (g), which has been described before, endowed with faith, making Me their highest aim and worshipping (Me), these are the most dear to Me.2

1 Abandoning home to devote himself to the life of a recluse. This is enjoined in Manu, especially in old age. "Departing from his house .. keeping silence, not regarding the objects of desire that are brought into contact with him, let the muni live as an ascetic" (vi. 41). Minute directions are given for his future conduct (43-82).

2 The amrita or nectar of the gods is mentioned by Arjuna (c. x. 18). Mr. Thomson thinks there is a reference to a knowledge of Brahma in his various manifestations. The reference seems to be rather to those more spiritual worshippers who were intent, by meditation, upon the Supreme as a pure spirit. See dist. 2-5 in this chapter.

Thus the Bhagavad Gītā, Reading the Twelfth, whose. title is

"THE DEVOTION OF WORSHIP."

PHILOLOGICAL NOTES.

(a) Kuṭastham, raised on high, sublime; see p. 83 supra. Sridhara says that by kūța is meant his development in the illusive material world (māyā).

(b) Dehavadbhis, by those who possess bodies. The body, in Hindu opinion, is never a help to the soul, except as a means of deliverance from matter.

(c) Matkarmaparamo bhava. "Mihi gratis operibus intentus esto" (Lassen); "Be intent on the performance of actions for me" (Thomson). The reference is not to the kind of work, but the purpose or intention with which it is done. Sridhara's gloss is, "Works done from love to Me." Sankara says,

"For my sake."

"A renuntiatione tranSanti seems to mean

(d) Tyāgāch chhāntir anantaram. quillitas proxime distat" (Lassen). here, as Mr. Thomson suggests, final repose in nirvāṇa. Burnouf translates it by "beatitude." Sridhara's gloss is, "By my favour there is immediately a rest from, or cessation of, worldly or earthly existence" (sansārāśānti), implying a cessation of birth by nirvana.

(e) Anapeksha, lit. "he who looks not about." "Nulla expectatione suspensus" (Lassen); "He who has no worldly expectations" (Thomson); "L'homme sans arrière pensée" (Burnouf). It is the man who has no other than a true, direct purpose. "Unworldly" seems the nearest English equivalent. Ananda says it means "free from all desire," and Sridhara has the same explanation. Telang translates it unconcerned." The corresponding Pali word, anapekhī, has this meaning. Sankara says "one who has no regard for objects of sense."

(f) Sarvarambhaparityagi. "Omnibus inceptis qui renuntiavit" (Lassen). This is hardly definite enough. Ārambha

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