The Traditional Duties of Brdkmanas

1. If the wind is the lord of the Pranas and it is the wind alone that functions, breathes and speaks, there is no purpose served by the Jiva, (the individual soul is superfluous).

2. If the heat belongs to the fire, (the clement called the Fire), if it is perceived through fire and if the fiery element digests (food, etc.) it, ihe Jiva, is futile.

3. When a creature dies, the so-called individual soul is not perceived leaving. Only the wind leaves him off and the heat is extinguished.

4. If however, the individual soul is identical with Asu2 (i. c. Prana, the vital wind) and if it has contact with the wind, it may be seen on a part with the zone of the wind along with the groups of Maruts.

5. Or if the contact be with it (the wind) and if it perishes thereby like a pot of water due to its being released (separated) from a great ocean.3

6. If anyone pours water into the well or places the lamp into the fire, it perishes immediately. Similarly, the individual soul too perishes instantaneously.4

7-8. The body consists of the five elements and (they say that) it is in this that the soul lives. Therefore, if one of the elements perishes all the others also must undoubtedly perish. If food (and beverages) are not taken in, the watery element perishes. The wind element perishes by means of the restraint of the breath. The (gastric) fire perishes by abstaining from taking food and if anything is taken to purge the belly.6

9. Through sickness, wounds and similar distress the earth element also gets shattered. If anyone of these elements is afflicted, the whole mass of the elements perishes.

10. If that (body constituted of five elements) perishes, what is it that the individual soul pursues? What is it that the individual soul feels afflicted? What does it hear or speak?

11. “When I am in the other world this cow will redeem me/’ A person thinks like this, offers the gift of a cow and then dies. But whom is it that the cow will redeem?

12. When the cow, the giver (of that cow) and the acceptor — all these are dissolved here in this world, simultaneously, whence can there be the reunion of all of them?

13. Whence can these be enlivened again — he who is swallowed up by birds, he who falls down from the top of a mountain and he who is consumed by fire?

14 If the root of a tree is cut, it does not grow again. When a man is alive® all his parts function. But how will the dead come back again?

15. All the individual souls had been created formerly and they revolve again and again. The dead ones perish even as the seeds perish one after the other.7

16. О Brahmana, this is the doubt that surges in my heart. О omniscient one, clarify it since I depend upon you (and have approached you for this).

17. О excellent sage, Bhrigu the son of Brahma who was asked thus by him spoke again to clear his doubts.

18. When the individual is killed or dies himself the Pranas cease to exist.8 The living being (i.e. his soul) transmigrates to another body and this body decays and becomes shattered.

19. The Jiva is not dependent on the body. It does not perish when the body perishes. Just as the fire is seen (to be present) even after the sacrificial twigs are completely burned.

20. (You say) that when they (the sacrificial twigs) perish the fire does not perish. But after the fuel has been used up the fire is not verily seen.

21. Hence, I understand that if fire is extinguished without further addition of fuel, it definitely perishes since, where it goes is not known. There is no proof of its existence.

been used up the fire is not seen. I understand that the tranquil fire without fuel does perish since where it goes is not known. There is no proof of its existence. (Yet understand this.) Just as the fire is not perceived after the consumption of fuel as it has vanished into the ether, and so is without any base and as it is difficult to be perceived, so also, when the body is forsaken ihc Jiva remains like the ether (invisible). Since it is very subtle it does not perish,9 undoubtedly in the same way as the fire. The fiery element sustains the Prdna. May that be understood as the Jiva.

26-27. The (gastric) fire that is sustained by the wind (i.c. the body temperature is sustained by respiration) perishes when the breath is curbed. When the fire of the physical body perishes the insentient body falls down and merges into the earth. Indeed, the ultimate goal of the mobile and immobile beings is the earth.

28-29. The wind follows (or merges into) the ether; the fiery element too follows it. Since all the three constitute one unit the set of two (viz. the earth and water) is established on the earth. Where there is the ether, the wind is present too. The fire is present where there is the wind. These must be known to be without forms but the embodied beings have forms.

30. О sinless one, if the fire, the wind, the earth, the ether and the water are present in the embodied beings, what are the characteristics of the Jiva. Kindly explain this to me.

31. 1 wish to understand of what nature is the Jiva in the bodies of living beings which are constituted by a set of five things viz. the elements) and take delight in five things (e.g. taste, smell, etc.) and have five cognitive senses.

32. The body is a mass of flesh and blood, fat, bones and sinews. When it is shattered and split the Jiva is not perceived.

33. If the body is without a Jiva but it contains only the five elements, who experiences the pain in the course of mental and physical distress?

34. О sage, by means of his pair of ears, the Jiva hears what is uttered, but when the mind is preoccupied he does not hear it. Hence, the Jiva is futile.

35. What should be seen, everyone sees with the eyes in collaboration with the mind. When the mind is agitated, the eye does not perceive though it may look at things.

36. He does not see, or smell or hear, or speak or know the touch when he (the agent called Jiva) is under the influence of slumber.

37. Who is it that is delighted? Who is infuriated? Who bewails? Who is alarmed? Who shuns? Who wishes? Who meditates? Who is malicious? Who reads or utters words?

38. The body holds one that is common to the five. It is the Antardlman10 (the inner immanent soul). It is he who perceives the odour, taste, sound, touch, form and the Gunas (attributes).

39. The Antardtman is present throughout the body, in the body consisting of five elements; it perceives the five Gupas it is this that experiences pleasure and pain always. Separated from it the body does not understand anything.

40. When there is no perception of colour, no touch and no heat in the fire within the body, the fire is tranquil. When the bodily fire (temperature) is cooled down, (the body) dies by being forsaken by Jiva (who does not die).

41. The whole of this (universe; (?) is full of water; it is the water that is the physical body of the embodied being. There the Atman is Brahmd in all the living beings. He is the creator of the worlds. He is called Mdnasa.11

42. That which rests in the physical body like the water-drop on the lotus-leaf is the Atman. Know that the Atman is conducive to the welfare of all worlds.

43. Know him аз the indwelling soul (Kshetrajna)> the eternal well-wisher of the worlds. Know that the Gunas (attributes) of the Jiva are Saliva, Rajas and Tamas.

44. Some say that insentience12 is the attribute of the Jiva. But it is active and it activates everything. Those who know the kfetra (the physical body) say that the Supreme Atman has set the seven worlds in motion

45. When the physical body is changed, there is no destruction of the Jiva. О sage, those who have not understood this, call this as untrue. The Jiva moves about in the world (only) after being covered by the body.13 And its change of body takes place due to its fifth stage (death). (The other four being infancy, childhood, youth and old age).

46. Thus hidden in all the living beings, the Atman always moves about. It is perceived through the subtle and excellent intellect14 by the seers of the truth.

47. (Defective) The wise person continuously practising Toga in the initial and final watches of the night and with his soul sanctified by assimilating pure food realizes the Supreme soul within his own soul.

48. By dint of the serenity and composure of the mind, and by giving up both auspicious and inauspicious Karmans, one should stabilise oneself in the Atman and be delighted in the mind. He shall thereafter attain infinite bliss.

49. The mental fire in the bodies is called the Jiva (in the bodies). In the matter of decision regarding Bhiitdtmany the creation of the lord of subjects15 is as follows:

50. At the beginning (of creation) it was the Brahmanas alone that Brahmd the Prajapati created. They were evolved out of his own brilliance. Their lustre was like that of the Sun and fire.

51. Thereafter the Lord created the following things as conducive to the attainment of heaven, viz. truthfulness Dharma (virtue), the eternal Brahman (i. e. the Vedas), the conventional duties and purity both physical and mental.

52-53a. (Defective) Devas, Danavas, Gandharvas, Daityas, Asuras and the great serpents, Yaksas, Raksasas, Nagas, Pisacas and human beings (were created). The human beings (were classified) into Brahmanas, Kshatriyas, Vaiiyas and Stidras.18

53b-54. (You say) that one Varna17 (caste) in the fourfold division of men is different from the other. What is the criterion thereof? Sweat, urine, faecal matter, phlegm, bile and blood circulate within everyone. Then on what basis is the caste divided?

55. Among both the mobile and immobile beings there are innumerable groups and classes. Among these different Varnas how is a particular Varna arrived at?

56. Originally, there was no distinction among the people. The whole universe formerly created by Brahma was Brahma- nical by nature. Though originally created as equals by Brahma, it was as a result of their Летал; (acts) that people got divided into different castes.

57. Some of those Brahmanas became fond of erotic enjoyments. They were furious by temperament. They were violent and zealous. They liked risky adventures. They forsook their original duties (of Brahmanas), became red in complexion (i. e. full of Rajo-guna) and attained K'\atriya-hood.

58. Those Brahmanas, who maintained themselves by means of agriculture and lived by tending and rearing up cattle and did not practise original duties as Brahmanas (grew) yellow (a mixture of rajas and tamas) and became Vaifyas.

59. Those Brahmanas who were engrossed in violence and untruthfulness, greedy and maintained themselves by means of all types of jobs (even forbidden to Brahmanas) and were thus fallen from purity of conduct became dark (full of Tamoguria) and degenerated to the status of Shudras.

60. Thus the (original) Brahmanas affected adversely by these activities were changed into other castes. The power of austerities of those Brahmanas who maintained their prescribed religious rituals and duties, does not perish.

61-62a. There are many sub-divisions of Brahmanas in the different places, but all of them observe holy virtues, rites and restraints. They perpetually retain the Brahman (i. e. they study the Vedas regularly). Brahman (i.e. Vedas) had already been created formerly. Those who know them understand (everything else).

62b-c. There are many types of Pishacas, Raksasas, Pretas and Mleccha (outcastc) tribes. The creation by (Brahma’s) mind is verily intent on the religious rituals and duties.18

63. О excellent Brahmana, how does one become a Brahmana or a Kshatriya? О Brahmanical sage, how does one become a VaiSya or a Shudra? О excellent one among the fluent speakers, please explain it unto me.

64. One who is as follows is called a Brahmana. He should have been consecrated duly by means of post-natal purificatory rites and other holy rites as well and should himself be pure. He must possess the learning (recitation, etc.) of the Vedas. He must strictly adhere to the religious duties and rites prescribed for Brahmanas.1®

65. He must closely follow the rules of cleanliness both mental and physical and pure conduct. He must have soundly studied the different lores. He must be fond of his preceptors and elders. He must perpetually observe the holy vows and rites. He must be devoted to truthfulness. Such a person is verily called a Brahmana.

66. He in whom these qualities are seen is remembered as a Brahmana, viz. Truthfulness, charitable gifts, non maliciousness (absence of wickedness), kindness, mercy, sympathy and austerity.

67. One who is as follows, is called a Kshatriya. He practises the duties assigned to a Kshatriya, i.e. the military profession). He practises studying the Vedas He must be interested in giving religious gifts and collecting taxes.

68. Derivation of the word VaiSya is as follows: — viiati Mu ili Vaifyak.0 One who enters (worldly transactions) immediately is called a Vaisya. Through the animals he is interested in taking to agricultural activities. He loves to donate charitable gifts and is pure. He is endowed with the study and the learning of the Vedas.

69. One who is always habituated to all kinds of diet, one who regularly performs all odd jobs, is impure, one who has forsaken the study of the Vedas and one who has no conventional duty is remembered as a Shudra.

70. If a (born) Shudra possesses all good characteristics and a (born) Brahmana does not possess the same that Shudra is no longer a Shudra and that Brahmana is no longer a Brahmana.

71. By every possible means restraint be put on covetousness and anger. This as well as self-control is the holiest of all wisdom.

72. Those two (covetousness and anger) attempt to destroy welfare. They must be avoided by all means. One shall save one’s prosperity and glory from perpetual anger;21 one shall save one’s austerity (power of penance) from malice.

73. One should save one’s learning from (the feeling of both) honour and dishonour and one should save oneself from errors and mistakes.

74. О Brahmana, he is a real renouncer and intelligent man, he whose every religious enterprise (e.g. sacrifice) is unfettered by longing expectations and he who has dedicated every thing (in his possession) to Tyaga (renunciation for the sake of others).

75. One should refrain from injuring or doing violence to all living beings; he should be friendly unto all. Renouncing all possessions and monetary gifts he should subdue his sense- organs intelligently.

In my (Vepk. Edt.) text, the reading is Ddndddnaratir ‘One who likes to give charitable gifts but not accepting them from others' (but collecting taxes from subjects).

76-78. One shall abide by that which causes no sorrow,28 one that will afford him freedom from fear here and hereafter. The (Brahmana) should be perpetually engaged in austerities, self-control, restraint over the mind. He should be desirous of conquering what is not conquered. One should remain unattached to worldly afTairs. What can be perceived by means of the sense organs is Vyakta (the manifest). That which is beyond the scope of the sense organs, and which can be grasped by inference from its symptoms and characteristic features should be known as Auyakta (unmanifest). If there is a nuclear conviction of reality one should continue to ponder more and more. When one is (thoroughly) convinced (about the truth)23 he should steady the mind therein.

79. The mind shall be controlled through the Prdna (Breath-control) and the Prdna should be concentrated in the Brahman. One attains Nirvdna (extinction as a prelude to salvation) through Nirveda (complete detachment). One should not be worried or think of anything else.

80-8la. О Brahmana, it is verily by dispassion (and renunciation) that one gets (real) happiness. One should always be (striving) for purity and should be endowed with the norm of the conduct of the good.

81b-82a. Highest compassion for all beings — all these constitute the characteristic of twice-borns.24 He (a twice-born) should observe Truthfulness as a sacred vow and should practise Penance, (mental and physical) purity. It is the truth that creates the subjects. The whole world is sustained by Truth. One goes to heaven only by truthfulness.26

82b-83. Falsehood is the feature of darkness; one is led downwards through darkness. Those who have been caught hold of by darkness, those who have been enveloped by darkness do not see the brilliant light (of heaven). They say that Naraka (hell) is darkness itself; it cannot be brilliant with light.

84. Both Satya (truth) and Anrta (falsehood) is attained by the people roaming over the Earth. Even in that case, the predilection in the world should be thus towards Truth and falsehood.

85-86. Light and darkness indicate Dharma and Adharma as also happiness and misery. Wise, foresighted persons who observe what is created in the world affected by miseries and pleasures both physical and mental but both originating from or leading up to Asukha (i. e. unhappiness), do not become deluded. A clever man should (therefore) endeavour to get liberated from misery.26

87-88. Both here and hereafter pleasure is non-permanent. Just as the light of the moon eclipsed by Rahu becomes faded and dim, so also the happiness of living beings, oppressed by darkness, perishes.

89. Happiness is said to be of two kinds, viz. the physical and the mental. Here, in this world verily all actions in regard to any object are said to be pursued for the sake of happiness. As to the other world there is nothing better than Apavarga (salvation). That alone is to be desired. It is a desirable quality. Its origin is caused by the endeavour for the same through virtuous activities. All the activities are aimed at the acquisition of happiness which is its purpose.

90. We do not accept this. Nor is it so in the case of sages who establish themselves in the Supreme.

91. This desirable special quality cannot be attained. They do not practise this. It is reported that Lord Brahma, the creator of the three worlds, stands alone in austerity. He is a celibate. He does not entangle himself in erotic pleasure.

92. Moreover, Lord ViSvcsvara, husband of Uma, controlled Kama who attacked him by reducing him to bodilessness.

93-94 Hence, this is not accepted by noble-souled ones.17 Nor am I convinced of this by you. It has been stated by you that women constitute the highest, ultimate happiness.28 It is only a popular saying in the world. There are two types of benefit (or result). Happiness results from good deeds and misery otherwise.

95. Here it is being (thus) explained. Darkness (Tamo- gtina) has manifested itself from Anrta (falsehood). Those who are prevailed upon by darkness pursue only Adharma and not Dkarma. Those who have been affected by anger, covetousness, delusion, violence, falsehood and similar vicious things do not attain happiness either in this world or in the other one. They are shattered and scattered through various kinds of sickness, pain and oppressions. They are afflicted by various distressing features such as capital punishment, imprisonment and tortures; they are overwhelmed by the distress and strain of hunger, thirst and tedium; they are subjected to various miseries of physical strain due to rain, gusts of wind, oppressing heat and biting cold; they are afflicted by \'arious mental miseries caused by the death of or separation from kinsmen or the destruction of wealth; they are also dejected due to other causes such as old age, death, etc.

96. In the heaven there is neither physical nor mental pain; there is no old age or sin; it is always pleasure alone there; but here (in this world) both pleasure and pain are experienced.

97. They say that there is only misery in the hell, that the highest region (of the Lord) has pure happiness. The earth is the mother of all living beings; women are also of the same nature.

98-99. The male is lord of the progeny (begetter). They know that the semen virile is of the fiery element. Hence, he is the creator of the worlds of Dharma, of good conduct,29 of well-performed penance, of self-study (of the Vedas) and of the performance of Нота. The sin is subdued through the sacrificial rites. There is excellent tranquility in the self-study of the Vedas.

100. They say that enjoyment of pleasures is due to charitable gifts; and that one shall attain heavenly pleasures through penance. They say that Ddna (charitable gift) is of two types; that for the purpose of benefit here and that for the purpose of benefit in the other world.

101. Whatever is given to the good men is conducive to the pleasures in the other world; whatever is given as charitable gift to bad men is conducive to the pleasures in this world only.

The benefit enjoyed (from charitable gifts) is in accordance with charitable gift offered.

102. What is performance of holy rites? Who performs them? What are the characteristics of Dharma? Of how many types is Dharma? It behoves you to explain it.

103. The acquisition of the benefit of heavenly pleasures is only unto those learned men who are engrossed in carrying out their prescribed religious duties. He who is otherwise becomes deluded.

104. It behoves you to explain to me here the respective conventional duties of the four stages of life ordained formerly by Brahmanical sages.80

105. Four Aframas (stages of life) have been specified for the preservation of Dharma% even at the very outset, by Lord Brahma who used to carry out what is beneficial to the worlds

106. They mention that the residence in the house of the preceptor is the first Ajrama. The boy in this stage of life, properly controls his self by means of purificatory rites, conse- cratory rites, observances and holy vows. He performs the worship of the sun, the fire and the deities during the two Sandhyas (TheDawn and Dusk). He eschews all lethargy. He purifies his inner soul by means of obeisance to the preceptor, performance olthe Vedic Studies and listening to (good discourses).

He takes his holy ablution thrice every day. He regularly practises celibacy, maintenance of holy sacrificial fires, service to the preceptor, begging for alms, etc.; he dedicates the alms so collected (to his teacher) and other activities to the inner soul. He abides by the words of the preceptor. He obediently carries out the behests of the preceptor. (He does not say anything against the preceptor.) He should be devoted to the study of the Vedas which he acquires, thanks to the grace of his preceptor. In this connection there is a Verse

107. If any Brahmaria propitiates the preceptor and acquires the Vedas, he attains the benefit of residence in the heaven (and heavenly pleasures). All his mental desires will be accomplished.

108. We shall elucidate the characteristics of the conventional duties followed by the good of that period. The Airama of the householder is laid down in regard to those who practise good conduct, who have performed Samdvartana rites (conclusion of study and returned home) and who seek the benefits of joint-performance of holy rites.

109. In this stage (the aim) is the acquisition of Dharта, wealth and love. In view of the acquisition of the Trivarga (i.e. the above-mentioned three aims) he should earn wealth through non-despicable means. A householder should lead his particular stage of life by means of wealth earned by any of these means. He may earn wealth as a result of his pre-eminence achieved through recitation of the Vedas. Or he may earn wealth by means of any method open to a Brahminical sage. He may take wealth from the sea. He may take wealth acquired by good luck or by practice of observances.

110. They cite this stage as the root (support) of all stages (of life). The residents of the abode of the preceptor (i.e. Brahmanas of religious students), Parivrajakas (i.e. Recluses and others such as those who observe the performance of holy rites and vows are also benefited through the house-holders through the alms given or oblations shared.31

111. The householders render service to die Vanaprasthas (the forest-dwelling hermits) also generally by supplying them the articles (they require). Hence, these good men generally travel over the earth with the intention of visiting holy centres and sacred rivers. They continue their Svdlkydya(self study) also. While travelling, they take with them the wholesome cooked food they may require on the way.

112. The householders greet and welcome them. Without envy or jealousy they speak to them welcoming words. They offer them good seats and beds. They are hospitable to them and give them food to eat and render other good services.

113. In this context there is a verse. If any guest becomes disappointed and returns from anyone’s house, he gives the house-owner all the sins and lakes away his merits.

114. Through the performance of sacrifices and other rites (by a householder) the deities are pleased; the Pitrs are pleased by the oblations and libations offered; the sages are pleased, thanks to the repeated recitations, listening and memorising of the Vidyd (Vedic passages, etc.) and god Prajapati is pleased, thanks to the procreation of children.

115-116. In this context there are two verses. (Defective) (The Householders) entertain affection to all living beings like the ears and the speech unto the Vayu32 (?). The following are despicable (in a householder): Harassing (others), obstructing (others), using harsh words, disrespecting people, arrogance and egotism. The following is a penance common to all ASramas, viz. nonviolence, truthfulness and absence of anger.

117 Again in the householder’s life, one has the good fortune of having garlands, ornaments, good robes, oil bath, enjoyment, etc. every day; they can witness dances, they can hear and enjoy songs and instrumental music; they can have many things pleasing to the ears and cooling to the eyes; they can see beautiful women, they can enjoy the five varieties of food-stuffs, viz. Bhakfya (that which is chewed and taken in), Bhojya (that which is swallowed), Lehya (lambatives), Peya (beverages) and Cosya (articles of food squeezed and taken).

118. The householders can have the satisfaction of playing about as they please; they can attain erotic pleasures. He who can perpetually accomplish Trivargas (three aims in life) in the Airama of a householder experiences all pleasures here and attains the goal of the elegent and virtuous men.8

119. If a householder maintains himself by gleaning, if he is engaged in performing his duties and if he has eschewed all enterprises leading to erotic pleasures — it is not difficult for him to attain heaven.

120. The Vanaprasthas too (Forest-dwelling hermits) pursue their virtuous activities. They visit holy centres, sacred rivers and cascades of water. In the forest full of deer, boars, buffaloes, tigers and wild elephants, they perform their austerities. They move about in those forests.

121-122. They have eschewed all dress and raiments, foodstuffs and mode of behaviour (suited to their former village life); their diet is confined to the medicinal herbs, fruits, roots and leaves; their food-intake is limited and restricted and consists of various products of the forest. They seat themselves on bare ground. They lie down on the earth, stone, sand, gravels or ashes; they cover their nakedness by means of Kusha grass, hides or bark garments; they grow their hair, beard and moustaches as well as their nails; they take their ablutions (regularly) at the specified time; At the time prescribed for the performance of Нота they offer dry oblations; they take rest after sweeping the earlier offerings of sacrificial twigs, Kusa grass, flowers, etc; their skins arc cracked everywhere due to the exposure to chill or hot winds; their blood and flesh are dried up due to the performance of diverse vowed observances, Yogic activities84 and they appear to have only skin and bones, yet they keep up their fortitude. By means of their inherent strength they uphold their bodies.

122. He who regularly maintains these rites ordained by the Brahminica] sages shall, like fire, burn all his defects and conquer all invincible worlds.

123. I shall reiterate the conventional prescribed duties of the Parivrajakas (recluses). They eschew the sacrificial fires. They leave off wealth, property, wives and all attachment to worldly affairs. They take off their affectionate ties and renounce (everything) and become recluses. They view a lump of clay or a piece of gold or a stone equally; their attention is not diverted to those who are engaged in realising the three fold aims of life.

124. They observe enemies, friends and neutrals equally and impartially; they refrain from injuring either physically or mentally or verbally any type of living being whether an immobile, or a mammal, or a bird or a sweat-born insect; they do not have any fixed abode; they move about on the mountains, river banks, shades of trees and temples; they may go to cities or villages for temporary stay;15 they never indulge in violence, anger, pride, greed, delusion, miserliness, arrogance, slandering or false prestige.

125-127. The contemplative sage (muni) who moves about as a muni (silent recluse) after granting freedom from fear to all living beings need not be afraid of any living being at any place. The recluse performs the Agnihotra in his own body; it is through his mouth that he consigns the Haviy offerings obtained through begging for alms to propitiate the bodily fire. The Brahmana attains the other worlds through the fire of the funeral pyre. He who performs the duties of the Moksdframa (Sannyfca) as mentioned, should remain pure and keep his intellect properly conceived. As a fire that has no supply of fuel becomes calm, that Brahmana goes to the Brahmaloka.

1. Chapter 43 in the NP is composed of the text of chs. 186, 187, 188, 189, 190, 191 and 192 of Mbh. Santi Parva. As all the verses in these chapters are incorporated tn bloc in the NP, when the text of the NP becomes unintelligible the Mbh. text is referred to and the reading in the Mbh. is suggested as the probable emendation. When NK differs his interpretation is also recorded.

Sdnti 186.4). The verse then means: If life is composed of mere air and if it ends by the departure of the wind from the body, it will then mix up with

another part of (the outer) atmosphere and would be visible like a whirlwind (vdtydcakravat — NK).

3- The verse is obscure even if w. 5 a 6 are taken together. NK however, treats them separately.

According to NK, v. 5 anticipates and replies the Digambara Jaina objection that the Jiva is always associated with eight types of Karmans and is never seen separate or independently distinct from them. NK is obviously not correct in limiting the ash(a-karma-prakrti doctrine to the Digambaras only as the Svetambaras (in fact all Jainas) hold it. NK reads SafhiUfo yadi vdtena instead of NP's yadi vd tena (which is a bit obscure) The translation: “If the Jtva — the individual soul — be in contact with the assemblage (of karmans) dominated by the wind-element and if the Jiva be different from that assemblage, when the assemblage (of karmans) is destroyed like a vessel of water from which the dead-weight of stones is jettisoned it becomes free and floats in the sea.”

Jainas compare the soul covered with Karmic matter to a gourd plastered with clay, due to the weight of which it sinks down in water. But when the clay is washed off, the gourd naturally and automatically comes up and floats. So does the Jiva, free from Karmans, goes straight up to Mokfa. The Jfva-gourd analogy of Jainas is better than the above Mbh. analogy.

4. Bharadvaja, as a Рйгиа-pakfin, raises another objection. If as you say, Jiva (individual soul) be a portion of the Brahman, the Jiva gets extinguished in the Brahman, just as water poured into a well or a lamp (after being extinguished) becomes one with fire (Sadghdta-ndU brahmdntargatasya jivasya svarUpa-ndJah NK).

5. Mbh. (ibid) 186.8 reads naiyate koffha-hheddt kham for kofthabheddrtham of the NP. The Mbh. implies disapppearance of the element of space (kham) if excretions stop.

6. For jivdnyasya pravartante, Mbh. (ibid) v. 14 reads bijdnyasya pravartanie “It is seeds which put forth sprouts.'

7. For pranasyati in the NP, Mbh: (ibid) v. 15 reads Pravartate “seeds come forth from seeds”. NK. explains: Semen virile is the seed of the body and not adrjfa ‘‘the unseen” or Karma.

8. For na prdpah santi jlvaya of the NP v. 18, Mbh. (ibid) ch. 187.1 reads na prapdSo sti jtuasya: It means: there is no destruction of the individual soul and of whatever he has given (as gift) or of other acts.

9. For na naiyate susHkfmatvdt, Mbh. (ibid) v. 6 reads na grhyate (the soul) cannot be seen (or inferred).

10. NK explains that it is the mind that is the ‘seer’ or ‘experiencer. When the mind is associated with senseorgans, one can see etc., but when, as in sleep or the Samadhi state, the mind is dissociated with the body, one does not see, etc.

11. According to NK 41b means: In those waters, it is the soul which manifests itself in the mind. That soul is god Brahma, the creator of the world, who abides in all things.

12. The gross mis-printin theNP acetana for Sacetana in the Mbh. (ibid) v. 26 makes the verse selfcontradictory. The verse so emended means: they (the knowers of Reality) say that the soul is characterised by consciousness and exists with the attribute of life. (Jfoagtma, viz. the body, sense-organ and the mind — NK)

13. dehdntaritah: Better: All that the Jiva does, is going from one body to another.

15. Or: The Jiva is the element of fiery effulgence that abides in the mind. It is from the Lord that all this creation has come forth. This is the conclusion to be deduced after investigation into the origin of the soul and creatures.

Brdhmapdh Kfatriyd Vaiiydh Sddrdpdm asitas tathd The line is defective as the first three words are in the nom. case (which is an enumeration of Vardas or castes in continuation of the previous verse). And those words in the nom. case cannot be connected with tindrdpdm asitas tathd. Nor can these words be related with 53b which is an independent speech of Bharadvaja. This is due to the mis-quotation in the NP of the Mbh. Sdnti 188.4-5 which are as follows:

Brdhmapdh Kfattriyd Vaiiydh Sudrdi ca dvija-iattama / ye ednye bhUlasadghdndih varpds tdfli cdpi nirmame / /

Vaiiydndrh pitako varpah SUdrdpm asitai tathd 11 The NP quoted the 1st three words from 4a of the Mbh. and the last three words from 5b of the Mbh and composed its v. 53a. Hence the defectiveness.

The NP abounds in such misquotations to the despair of the translators who merely depend on the text of the NP as it is.

17. NK explains that the word Varpa which means complexion or colour here represents certain attributes (varpena jdtyd varpah sdtvikatvddi bhidyate).

18. This verse combines 18a and 20b from the Mbit, (ibid) eh. 188. NK interprets 20b (i.e. 62b and c in the NP): The other creation is like the superirnposition of the illusion of a serpent on a string and hence is called mental (mdnasi). NK. takes dhanna in the sense of Toga. The mental creation rests upon Toga.

19. The duties of Brahmanas are the everyday performance of ablution, Sandhyd, (twilight-prayer), Japat Нота (lire worship), worship of deities, performance of Vaisvadeva and hospitality — NK.

21. nityam krodhdt from the Mbh. is better, ‘‘one should always protect from anger,” etc.

22. NK. takes asokam sthdnam as the soul and interprets “One should be absorbed in the meditation of the Atman.1'

23. Visrambha — that which can be relied on such as the words of the spiritual preceptor.

25. The original (Mbh. Sdnti. ch. 190) v.l is л general statement: Truth is the Brahman. Truth is the Penance. The whole universe is upheld and sustained by Truth. It is through Truth (fulness) that one goes to heaven.

27. V. 93 in the NP is obscure: The Mbh. original is tasmdd brwno na tu mahdtmabhir ayarn pratigihfto na Ivefdm tdvad uiSitfo guna-vistfa iti / Bharadvaja ohjects: Hence we affirm that happiness is not acceptable to highsouled people. Nor does it appear to be a high attribute of the soul.

strange as Bhigu in his speech made no reference to women as the ultimate happiness. The Mbh. original is: bhagavatd tuktam sukhanna par am astiti / ‘(I cannot believe in) what your worship stated, viz. there is nothing higher than happiness.'

29. Here (at the end of v.98), ch. 190 in the Mbh. Sdnti ends. The NP, however, combines Mbh. Sdnti 191. lb and 2a in one verse, viz, 99 and this odd combination of Mbh. 2b and 3a into verse 100 etc. is carried on in the NP. I have, however, followed the text of the NP in translation.

30. The reading brahmatfi vihitdm purdt though a faithful copy of the Mbh. (ibid) v. 7 is contradicted by Bhfgu’s reply: pwvam toa bhagavatd BrahmaQd and Mot biahmarfipd. The original reading in the Mbh. v. 7 should have been Brahmapd uihitam in view of consistency. That god BrahmS is the original Law-giver or ordaiuer of order is known to all.

31. bhikfd-bali-iamviBhagdh: NK explains: bhikfd (alms-giving) is to atithis, bali is the food offered on the ground, and SamviBhaga is the division qsh one's property among one's sons.

32. The obscurity in the meaning of these verses is due to the misprints in the text of the NP. The translation is an attempt to interpret rationally the printed text of the NP. The original of the NP verse in Mbh. (ibid) v. 14 is as follows:

vdtsalyat sarvabhUtebhyo vdcyafi irotra-sukhd girah / paritapopaghAtaSca parufyath cdtra gar hit am //

“A person following Grhastha-dharma should speak to all creatures words full of affection and agreeable to the ears. It is censurable to give pain or inflict humiliation or mortification and harsh words.”

34. NK explains niyama — vowed observance such as sitting with fire on four sides under the sun (paftcagnisadhana)» caryd — activities such as pilgrimage to sacred places.

35. The NP has omitted the restriction on the duration of a stay in a town or a village. The Mbh. limits it to five nights (pahea-rdtrika) in a big locality and one night in a village.

1. A world other than this is reported only, but is not perceived. I wish to know about it. It behoves your worship to recount it.2

2. On the northern side of the Himavan which is holy and endowed with all good qualities, there is a region which is holy, lovable and conducive to welfare. It is called the other world.3

3. There men do not commit sinful activities; they are pure and absolutely devoid of impurities. They have eschewed greed and delusion. They are perfectly harmless.

4 It is a land on a par with the heaven; all suspicious qualities are said to be present therein. Death occurs at the proper time; ailments do not touch (any one).

5. No one is covetous of other men’s wives. The people are devoted to their own wives. No other man is ever killed there. No one is arrogant of his possessions.

6. There is no Adharma (sin), at all. Their knowledge being difinite, no doubt arises (in any one). The benefit of whatever is done is directly obtained there.

7. Some of the men here are endowed with vehicles, seats and (plenty) to eat. They live in palatial houses. They are surrounded by all desirable things. They are bedecked in gold ornaments.

8. In regard to some (it must be confessed that) they anyhow manage to remain alive. With great deal of hard labour, they retain their Frdsias (vital breath).4

9. Here (in this world) some men are devoted to Dharma> and some nien are absorbed in roguery. Some men are happy while some are miserable; some are indigent and others are affluent.

10. (In this world) there is hard labour, fear, strain, delusion and severe hunger. Here covetousness is seen and a passion that deludes all ignorant people.

11-12. The intelligent man who knows this, is not contaminated by sin.6 The penance of those dwindles — those who resort to deceipt, fraud, stealth, censuring, enviousness, obstructing others, violence, back-biting and falsehood.

13. If a learned man were to pursue these, his penance never increases. Here the anxiety over pious and impious rites is of many kinds.

14. This is the KarmabhUmi (land of Karmans or holy rites). After performing suspicious and inauspicious acts here one attains corresponding results, viz. auspicious results due to auspicious activities and inauspicious results, otherwise.

15. Formerly, Prajapati, Devas and the groups of sages had performed Tajnas and penances (here). Becoming purified (by the sacrificial acts and penances) they had attained Brahma- loka.

16-17. The northern section of the earth is the most auspicious and the holiest. The men who perform meritorius rites and feel regard for Yoga are born here. Others are born in the species of animals and brutes, and when their span of life is exhausted, they get lost on the earth.

18. Those who are eagerly intent on devouring each other, those who are endowed with greed and delusion, move about (or are born) only here. They do not go to the northern quarter.

19. The learned men who worship their preceptors, those who strictly adhere to the vow of celibacy, do understand the path duly of all the worlds.

20. Thus the Dharma formulated by Brahma (or proclaimed in the Veda) has been succincdy recounted by me. He who understands Dharma (righteousness) and Adharma of the world, is intelligent.

21. What is called Adhydtma (knowledge, etc, regarding the soul)? Of what nature is it and which is laid down by tdstras for every person. Elucidate to me, О sage (one whose richness is penance) that Adhydtma precisely (lit. as it actually is).

22. О Brahmana sage, I shall explain what you ask about, namely the Adhydtma. It is conducive to happiness and welfare, О dear one.

23. Everything including the (knowledge about) creation and dissolution has been pointed out by preceptors. On knowing this, the man attains pleasure and happiness, even in this world.

24-26a. He will gain the benefit. It is conducive to the welfare of all living beings. The Mahd BhUtas (elements) are the earth, wind, ether, water and the fifth one, fire. They are the source of the origin of and the ultimate place of dissolution of all living beings. They dissolve themselves unto him wherefrom they had been created. Just as the waves originate from and merge into the ocean, so also the living beings originate from the elements and merge into them.8

26b-28a. Just as the tortoise spreads out and withdraws its limbs so also the BhUtdtman (the Soul of all living beings or the creator) creates and withdraws the living beings or elements unto himself. The creator has made only five great elements for the constitution of) all living beings. But the individual soul does not see it, in proper perspective.

28b-30. The sound, ears and cavities in the body — these three have originated from ether. It is remembered that the three, viz. touch, Ceffd (movement of the limbs) and the skin — are born of Vdyu (the wind element). Colour, eyes, and cooking (i.c. digestive process) — these constitute the three attributes of the fiery element. The tastes, moisture and the tongue — these three are remembered as the attributes of water element. That which is to be smelt (scents, etc.), the nose and the physical body — these three are the attributes of earth.

31-34. The Mahd BhUtas are only five. The mind is said to be the sixth. О resident of the Land of Bharata, the sense- organs and the Manas (mind) have (thus) been known. The seventh, they say, is Buddhi (intellect). The KfetrajHa (the individual Soul) is the eight. The ear is (created) for the purpose of hearing; the skin is for (the purpose of) touching; the tongue is for perceiving the taste and the nose is for perceiving smell. The mind creates doubts, the intellect decides; thcKfetrajna is stationed like a witness. All that is above the soles of two feet, all that is behind and above are seen by him (the soul).

35. Know that the entire intervening space has been pervaded wholly by the omnipresent lord 9 All the sense organs (mind and intelligence) have to be known (thus) by men in their entirety.

36a. The three Bhaoas (states) or Gunas, viz., Tomas, Rajas and Sattva are dependent thereon (on the mind, etc.).

36b-37a. After understanding the intellect as well as the advent and departure of the living beings one slowly attains excellent tranquillity.

37b-38a. The Buddhi is quelled through the Gunas and the Indriyas (sense-organs) through the intellect. The elements have the mind as constituting their sixth (member). If the Buddhi is absent how can there be Gunas?10

38b-39a. In this way the entire creation, the mobile and immobile, is permeated by it. It (the creation) is born out of it and gets dissolved in it. Hence, it is so specified (in tiastras).

39b-40. That through which one sees is the eye; that which hears is called Srotra (the car); they call what smells the Ghrdna (nose); one perceives taste through the torgue; one touches with the skin and feels the touch. That which is called the Buddhi undergoes modification at once.

41. When something is sought (by the Buddhi), it becomes the mind — The blises on which Buddhi rests are five, each

The NP adopted the Mbh. (ibid) v. 12 along with the epithet of Yudhisthira, viz. Bharata. Bharadvaja was not a descendant of Bharata. Hence, this interpretation here, instead of the usual “O Scion of Bharata intended in v. 12 of the Mbh. functioning differently. (They are called Indriyasy the invisible principle Buddhi rests on them).

42. The Buddhi stationed in a person (as its basis) spreads over (is concerned with) the three Bhavas viz. Sattva, Rajas and Tamas,

43. Sometimes it attains pleasure; sometimes it experiences sorrow and sometimes it feels neither happiness nor misery.

44. Thus the Buddhi occupies the three states (viz. the attributes) in the minds of men. Though identical with the Bhavas, it sometimes transcends the three Bhavas, through Yoga.

45. (Defective) Just as the ocean that is the lord of the rivers transgresses its boundary with its waves.11

45b-46a. That Buddhi which transcends the three gunas or stages exists in the mind in a pure subtle state of existence (like the smell of garlic to the pot after washing — NK). The attribute rajas that propels them to action, soon pursues it. At time it makes all the senses function.12

47. Sattva is pleasure;Rajas is sorrow and Tamas is anger. Whatever state of mind there is in the world gets merged in one of these three.

48. Thus all the emotional conceptions and feelings of Buddhi (intellect) have been explained to you. All the sense organs must be conquered by intelligent men.

49. Three types of sensations (intelligence?) are seen in all living beings, viz. that originating through Sattvay that which depends on rajas and on tamas for the origin.

50-5la. The attribute of Sattva produces happiness, of Rajas brings misery. When these two get up mixed with Tamas, then neither pleasure nor sorrow is produced (but it creates delusion.

51b-52a. If anything appeals to you and is pleasing physically and mentally, it shall be said that the Sattvika emotion is present.

52b-53a. If anything provokes misery and is displeasing to the soul, О excellent sage, know that Rajas has begun to function.

53b-54a. If anything is deluding and confounding and the object is not clear, is incomprehensible and is difficult to be conceived, understand it to be Tamos.

54b-55a. Ecstatic delight, pleasure, bliss, happiness and tranquillity of the mind — If these arc present to a certain extent (though rarely) they are called Sdltvika attributes.

55b-56a. Dissatisfaction, distress, sorrow, greediness and impatience — these are the symptoms of the Rajas Gupa. These are seen effected by the body.1

56b-57a. Dishonour, delusion, blunder, sleeping and lassitude — these various Tamo-Gunas are present in men to a certain extent.

57b-58a. The mind is defective;14 it wanders along many ways, is of the nature of seeking and entertaining doubts, if such mind is under one’s control, one is happy here and hereafter.

58b-59a. Though both Sattva (Guria) and the Kfttrajna (the individual soul) are subtle15, the difference between them is that one (Intelligence) creates gunas, while the other (the soul) does not.

59b-60. Just as Maiaka (gnats) and Udumbara (a fig) may be seen united with each other. Though united, they arc distinct from each other, so also the Gunas and the Kshetrajha arc by nature separate entities but they are seen united with one another.

61-62a. Just as the (ish and water are separate entities, but are found to be in the state of union, the same is the state with reference to the Intelligence and the Soul. The attributes do not comprehend the Atman, but he knows the attributes (Gunas) thoroughly. The Atman who is the witness of the Gunas, regards them all as proceeding from himself.

62b-63a. Functioning through (five) senses1®, (the mind the sixth) and Intelligence as the seventh — all of which are (by themselves) inactive and without any consciousness, the Atman discovers the objects (around it) like a (covered) lamp showing all objects by radiating rays through the apertures (in its cover).

63b-64. The Sattva (Intelligence) creates the Gunas while the soul (Ksetrajna) is a (mere) witness. That is the certain relation between Sattva and Kfetrajfta (from times immemorial). Neither Sattva nor Kshetrajha have any support or refuge.

65-66a. The Intelligence (Sattva) creates the mind but never the Gunas, When he (Atman) properly controls their reins by means of the mind, then his soul becomes revealed (within himself), like a lamp burning within a pitcher.

66b-67a. The sage who eschews Prdkrta (ordinary) rites or acts and who is always delighted within his own Atman becomes the soul of all living beings. He attains the excellent goal.

67b-68a. Just as an acquatic bird does not get wet (or is not besmeared or affected) with water, similarly, a person who is firm in (spiritual) wisdom, (and is free from any hallucination) moves about in living beings (without being attached to and affected by them.)

68b-69a. With the help of one’s judgement and knowledge, one should behave in this world in this way, without bewailing or without being elated; but be equanimous and devoid of (even a trace) of jealousy.

69b-70a. A person who lives in his real state of being the Atman, always creates the Gunas even as a spider creating its threads. The Gunas should be understood as the threads (emitted by the spider).

70b-72a. Some opine that the attributes (Gunas) with regard to such men are not lost while some others say that they are lost. The first depend upon the Srutis (Pratyaksha the direct proof) which are not contradicting while the others — who advocate the loss, depend on Smrtis. Pondering over both these one should decide for one’s self which is correct,

72b-73a. In this way the hard insoluble knot in the heart which causes anxiety should be removed and one should dwell in happiness. With all one’s doubts resolved one need not feel sorrow.

73b-74a. Just as men smeared with dust (or mud) obtains success (become pure) after plunging into full stream of water, similarly, men of dirty and unclean-hearts attain success by getting perfect knowledge.

74b-75. A person who sees only the other bank of a great river is tormented till he reaches the other side (mere sight of the other bank is not enough). But in the case of the knower of Reality, the mere knowledge of the Truth makes him happy. Persons who in their hearts realise that the soul is untouched by worldly objects (and is one)get that excellent knowledge.

76. Thus a man who realizes the advent and the departure of the living beings, ponders upon it slowly by means of his intellect and attains peace and tranquillity.

77. He who has understood the destructibility of the threefold goals (.Dharma, Artha and Кйта) of life and investigating them (and following Yoga) mentally, discards them, becomes the real seer of Reality! (And having obtained bliss through self-realization), he becomes disinterested.

78. By persons who are not self-possessed, the soul is impossible to be realized through senses which are partially employed on diverse objects and which arc very difficult to obtain17 (to control — Mbh.).

79. After knowing this, one shall become enlightened. What else is the characteristic of an enlightened one? Indeed after realising it, learned men consider themselves contented.

80. To the knower (of quality) what appears extremely frightful, to the unenlightened (e.g. the fear of a serpent which is really a rope) inspires no fear at all. There is no better state than Moksha (emancipation from Samstira) to anyone. If there be superiority in qualities (in such persons), some difference in the gradation in reality may be seen, say the learned.

81. If a man performs holy rites without any specific aim or desire (in return) that act burns down what acts have been performed (by him) earlier. (Past acts being burnt down and present acts being desireless do not bring about undesirable results. But if such a knower continues to act how can these acts bring about Mokta?)

82. People of their own accord produce the world (they live in) and the duration of (their) life (in it). The above are (automatically) created while he is doing an act. Please see that even if he is ever subjected to a frightful 3tate, he does not bewail the good actions.18

83. Please explain the paih of meditation unto me for the achievement of that region on knowing which, О Brah- mana, a man is relieved from three types of distresses.

84. О Brahmana sage! I shall recount to you the four types of Jndnayoga (the path of knowledge), on realising which, great sages attain eternal Siddhi.

85. The great sages who are experts in Yoga and are gratified with their perfect knowledge and have fixed their hearts on Liberation from Sarhsdra, perform their Yogic meditation on proper lines.

86. Being freed from the blemishes of the worldly existence, they are liberated. With their liability to get a further birth being eliminated, they stabilise themselves in the pristine Soul-state.

87. (Defective) They are free from mutually clashing pairs such as pleasure, pain, always established in the Sattva Guna; they are liberated and they do not possess anything, They cultivate detachment that does not obstruct19 and that is conducive to mental tranquility.

88. There, the sage should keep his extremely tormented and agitated mind concentrated by means of meditation. Withdrawing within him (asifinalump) all his sense-organs, the sage should be seated (motion-less) like a log of wood.

89. He should not perceive any sound through his ears, nor feel any touch by means of his skin; he should not perceive any colour or feature through the eyes; nor should he have the taste of anything through his tongue.

90. Being immersed in meditation, the knower of reality should eschew all things to be smelt. The energetic Yogin does not covet these (five types of) objects which excite the senses.

91. Then the clever (devotee) shall withdraw into his mind the PaAcauarga (the group of five senses). He shall then enter into meditation (stabilising) erring mind alongwith the five sense organs.

92. The mind is a wanderer (in objects of senses, etc.) It consists of five gates (the cognitive senses). It is both powerful and weak20, the wise Yogin should quickly21 fix his mind into the path of meditation first, making it independent of any refuge.

93. At this time he should ‘collect the sense organs and the mind into one lump (and direct them to the path of meditation). Thus the first path of meditation has been explained by me.

94. The mind which is the sixth aftga of the Jiva> when thus controlled, will throb like the streak of lightening in the clouds extending as far as the ocean.22

95. Just as a drop of water on the leaf (of a lotus) is very restless and moves all round, so also his mind moves about in the path of meditation.

96. For a moment the mind is a little attentive and becomes steady in path of meditation. Then it wanders into the path of the wind. The restless mind becomes flighty like the wind.

97. A person who knows the path of meditation should not be discouraged, should not mind the troubles undergone, should give up lethargy and malice and should again establish his mind in meditation.

98. Pondering, reflection, and discrimination23 are produced in order (in the meditating Yogi). This is the first meditation of the sage endowed with trance.

99. If he is mentally distressed, he should console himself. The sage should not feel despondent. He should seek what is beneficial to himself.

100. A heap of dust, ashes or cowdung cannot be formed into a saturated paste by sprinkling with water all of a sudden.

101. It should be gradually made into paste, some part remaining dry in the beginning but later on made smooth. Thus everything will become drenched completely in the end.

102. In the same manner one must make the group of sense organs calm and tranquil. They must be withdrawn gradually. Then they will be subdued perfectly.

103. О leading sage! By stabilising one’s mind and five senses in the path of meditation first, a Yogi is able to subdue them completely by steadfast (practice in) Yoga.

104. Neither through manly effort nor through divine providence shall he attain that happiness which he attains by restraining the self (in Yoga).

105. Endowed with that bliss, he will find pleasure in the process of meditation. Thus the Togins attain the blissful salvation (lit. with no ailments).

106. О Brahmana, thus instructed by Bhrigu, the valorous Bharadvaja, the extremely virtuous soul, was surprised. He worshipped Bhrigu.

107. О learned one, thus the creation of the universe has been narrated unto you entirely. О excessively intelligent one, what else do you wish to hear?

2. After a long discussion, NK. tries to show that this verse is an enquiry to show the path to God-realization (Sruti-yuktibhydrh jfUUo'pi paramdtmd na sdkff kriyate iti tahsdkfdtkdropdyarii brukiti prdrthitah Bhfguh.

3. NK treats the whole chapter as a continuous metaphor of a spiritual nature. Vyasa (and here Narada) describes an ideal place on this earth as the‘next or ‘excellent world (paralokah.). But NK differs. He interprets: After the realization of the soul (uttare) near the Himalayas i.e. Meru (which stands for the nose) there is the excellent world just in the middle of the eyebrows, etc. NK cites a quotation from mantra-idUra to ‘prove the identification of the nose and mount Meru, called also the Himalayas.

hema-rnpo bhruvor madhye merus tiffhati parvalah / tasyabhito ма/tf pdrive paficaialkoti-yojand //

The Mbh. however, describes an ideal region on the earth. Hence, we have followed the plain meaning of these verses and not the esoteric significance of each point, as is done artificially by NK.

4. It it better to interpret as follows: In that region, some (ascetics) eat abstemiously just enough to keep themselves alive, while others with a great effort practise Prdndydma.

5. V.lla is actually v. 16b in ch. 192 of the Mbh. Sdnti. This appears unconnected with 1 lb and is obscure. But v. 16a and b in the Mbh. (ibid) clarifies it. That verse in the Mbh. means: (16a) Here various opinions prevail and are advocated by persons who did meritorious or sinful acts (lGb~lla of NP). The intelligent man who knows all those opinions of both kinds (virtuous and sinful) is not contaminated by sin.

7. The NP omitted ch. 193 and here ch. 194 from the Sdnti Parvan (Mbh). is incorporated.

8. As usual, the printed Sk. text of the NP has separated in the original ilokas of the Mbh. in the unnatural way. Here v. 4 in the Mbh. (ibid) 194, consists of 3 lines. But the NP combined 4a and 4b into v. 23 and 4c and 5a of the Mbh. is given as v. 24. In this way the lines of the original Slakas in the Mbh. are found disarranged in the NP, in this chapter.

9. NK. explains: This whole body right from the soles of the feet, what is above and beneath the body and what is within and outside the body — all this is completely pervaded by him. Such is his omnipresence.

10. These are obscure verse s in spite of (or because of?) NK long comm. It appears that he supports Vijftftnavada. He means to say that nothing exists except as it exits in ‘Ideas. After using the arguments of the Advaita school, he sums up: “In the absence of Buddhi (Intelligence), both the cause and products of Buddhi are destroyed. Hence the term gupa implies attributes like Sattva etc., mind, sense-organs along with their o

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