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[Sanskrit text for this chapter is available]

狈腻谤补诲补 said:

1. Some 叠谤腻丑尘补峁嘺蝉 (驳峁沨补蝉迟丑补蝉) are devoted to rituals prescribed for their particular 腻峁�h谤补尘补, some (惫腻苍补辫谤补蝉迟丑补蝉), are bent on performing austere penance, others (产谤补丑尘补肠腻谤颈苍蝉) to the study of the Vedas, some to the teaching and exposition of the Vedas, while some to spiritual enlightenment, (as in the case of 蝉补峁僴测腻蝉颈苍蝉) and some to perfection in Yoga.

2. A person desirous of attaining eternally lasting merit should offer the gifts of food etc. intended for manes鈥�(辫颈迟峁泂) and those meant for gods, to persons who are solely devoted to spiritual knowledge, and in their absence to others according to their merits.

3. One should feed two 叠谤腻丑尘补峁嘺蝉 in rites connected with gods, three for ceremonies (艢谤腻诲诲丑补) intended for (辫颈迟峁泂) or may feed one only in each. Even though a person is very affluent, he should not invite a large number.

4. If invitations are given on a large scale, and food etc. is distributed among relatives, conditions regarding proper place, time, piety, devotion, proper materials, worthy recipients etc. are not properly observed.

5. When proper time and place offers itself, food proper for sages and offered to god Hari, if given with proper formalities and devotion to a worthy person, yields desired objects and everlasting fruit.

6. While distributing food to gods, sages, 辫颈迟峁泂, beings and one鈥檚 relatives, one should look upon these all as identical with the Supreme Person.

7. A person who knows the essence of dharma should not give (serve) flesh (non-vegetarian food), nor should eat it at the time of 艢谤腻诲诲丑补, for there is no real gratification in slaughter of animals (flesh); for there is supreme satisfaction with the type of food proper for sages.

8. For those persons who desire to follow the right course of conduct, there is no supreme dharma other than abstinence from violence to living beings caused by thought, word and deed.

9. Some persons who are well-versed in sacrificial lore and who have spiritual wisdom, become desireless and offer the ritualistic sacrifices requiring external actions, into the fire of self-control kindled by spiritual knowledge.

10. Living beings become apprehensive on seeing a person who performs sacrifices with gross materials. (They say) 鈥淭his cruel man, not grasping the spirit of the rules prescribed for 驰补箩帽补蝉, and thirsting after my life, will surely kill me鈥�.

11. Therefore, a person knowing the real path of righteousness should be satisfied with the hermit鈥檚 fare providentially obtained by him, and should every day carry on the prescribed daily and occasional duties.

12. A man versed in righteousness should steer clear of the five forms (branches) of adharma (impiety), viz. vidharma, paradharma, 腻产丑腻蝉补, 耻辫补尘腻, chala, regarding them all as adharma (impiety).

13. Vidharma is that which, though practised as a dharma, obstructs real dharma (e.g. black-magic of the tantras). Paradharma is the course of conduct ordained for another (惫补谤峁嘺 or 腻艣谤补尘补 (e.g. Fighting in the case of 叠谤腻丑尘补峁嘺蝉). Upadharma is the heresy opposing the Vedas (e.g. path or duties prescribed in 腻驳补尘补) or hypocrisy, while chala is the distortion of the text showing apparent conformity to the letter of the scriptures or quibbling.

14. The course of conduct different from the duties (prescribed by Vedas for different 惫补谤峁嘺s鈥攃lasses in society鈥攁nd 腻艣谤补尘补s鈥攕tages in life) but adopted according to one鈥檚 fancy (e.g. the 补惫补诲丑奴迟补 mode of life is (dharma-) 腻产丑腻蝉补. Who would regard dharma which is agreeable to his innate disposition, as not conducive to his (inner) peace and prosperity!

15. An indigent person should not try to earn money either for the sake of charitable donations etc. or for the maintenance of his life. Effortless state of one who ceases from activities becomes his means of subsistence, as in the case of the (proverbial) Python.

16. How can the happiness enjoyed by a self-contented person cherishing no desires and delighted in his own self, be obtained by a person who, actuated by passion and covetousness, runs in all directions in quest of wealth.

17. All directions are full of happiness to a man who is ever contented in his mind, just as the feet protected by shoes have complete safety against gravels, thorns and others.

18. With what will not a self-contented man pull on鈥攕ay even with water? Due to beggarly yearnings for the pleasures of the sex and tongue, a man behaves like a dog.

19. The spiritual power, learning, (power accrued from) penance, and glory of a discontented 叠谤腻丑尘补峁嘺 leak away (and are exhausted) and his spiritual knowledge is also dissipitated.

20. A person may cease to feel the sexual urge due to intensity of hunger and thirst (as these are much more powerful), he may see the end of anger when its fruit (revenge) is achieved. But he never sees the end of avarice even after conquering all the quarters and enjoying the sovereignty of the world.

21. There are a number of learned scholars of extensive knowledge, capable of dispelling the doubts of others and leaders of assemblies who have fallen down (into deep hell) through discontent.

22. One should overcome passion by foregoing the desire of love for it, anger by eschewing desire: greed, by looking upon wealth and worldly things as evil; and fear, by the perception of the truth (about the objects of fear).

23. (He should conquer) grief and delusion by realizing the distinction between the Self (腻迟尘补苍) and the non-self (an腻迟尘补苍); hypocrisy, by association with the great; interruption to Yoga (mental concentration) by observing silence; and violence to other beings, by bodily inactivity (to secure merit, wealth etc.).

24. He should overcome troubles given by other beings by cherishing compassion (even towards the trouble-makers); and those caused by destiny or gods by equipoise and concentration of the mind; the ailments of the body by the force of Yoga (辫谤腻峁嚹乱腻尘补 and other Yogic expedients); and sleep by recourse to 蝉腻迟颈惫颈肠 food.

25. He should vanquish rajas and tamas by sattva, and sattva by complete withdrawal of attachment (and activity for it). A man can easily overpower all these above-mentioned through intense devotion to the spiritual preceptor.

26. The spiritual guide is verily the Venerable Lord Himself who imparts to a man the light of knowledge. But the spiritual knowledge or learning of a person who entertains the perverted notion that his preceptor is an ordinary mortal, is as useless as the bath of an elephant (which besmears itself with dust immediately after the bath).

27. For the spiritual preceptor whom people regard as merely a human being, is directly the Almighty God, the Supreme Ruler both of 笔谤补办峁泃颈 and 笔耻谤耻峁�a (matter and the individual Soul) and His feet are sought after by masters of Yoga.

28. All the precepts ordained (for performance of sacrifices etc.) are intended for one purpose, viz. restraint of six passions (e.g., desire, anger and others or alternatively five senses and the mind). If they do not lead to the accomplishment of Yoga (viz. 诲丑测腻苍补, 诲丑腻谤补峁嚹� and 蝉补尘腻诲丑颈) all the above is a source of sheer (fruitless) labour.

29. Just as the rewards and procurements of agriculture and other pursuits do not bear the fruits of Yoga (viz. Final Emancipation from 蝉补峁僺腻谤补), the performance of sacrifices and undertakings for public welfare (e.g. construction of tanks etc.) will lead to evil results in case of a person whose mind is attached to external objects (of worldly nature).

30. He who has resolved to subjugate his mind should dissociate himself from all attachments and belongings; he should become a recluse and live alone in secluded place', eating moderately what he gets as alms.

31. One should arrange his seat in a clean hallowed level place and seat himself in an erect, stable, comfortable posture, repeating silently the sacred syllable Om, Oh King.

32. With his gaze fixed on the tip of his nose one should control one鈥檚 breath (辫谤腻峁嘺 and 补辫腻苍补鈥攊nhalation and exhalation) by inhailing, suspending and exhaling his breath till his mind gives up desires.

33. A wise man should retrieve his ever-roving mind smitten with desires from whatever external object it goes and confine it into his heart.^[1]

34. A recluse who strives to exercise such control day and night, finds in a short period that his mind attains quiescence like fire for lack of fuel.

35. When the mind, not agitated by desires and passions, and with its activities calmed down, is touched by the ecstasy of the realization of the Brahman, it never responds to external objects in 蝉补峁僺腻谤补.

36. If a recluse who has formerly renounced his house which is a nursery of dharma, artha and 办腻尘补 (three objects of human life) again takes to the householder鈥檚 life and enjoys them, the shameless fellow (is like a man who) is swallowing up his vomited food.

37. If those who have regarded their own body as distinct from Soul, mortal and reducible to excrement (if the body is eaten up by a carnivorous animal), worms (if interred in a grave), and ashes (if cremated on a pyre), highly extol it as if it is the 膧迟尘补苍, such persons are the vilest ones.

38-39. Avoidance of religious rites and duties in the case of 驳峁沨补蝉迟丑补, non-observance (of the vow of celibacy, studies etc.) in the case of a 产谤补丑尘补肠腻谤颈苍, residence in an inhabited locality in the case of ascetics performing penance, and lack of self-control in the case of recluses (蝉补峁僴测腻蝉颈苍蝉)鈥攁ll these are the accursed banes of their respective 腻艣谤补尘补s as these certainly reduce their 腻艣谤补尘补s to mockery. Out of compassion, one should neglect these fellows who are deluded by the illusive power (惭腻测腻) of the Almighty God.

40. If a person realizes his Self as Supreme Brahman, all the traces of attachment are shaken off from his mind by that spiritual knowledge. (It is not known) with what ulterior motive or for whom does this addict to worldly pleasures nourishes his body.

41. The wise say that this body is a chariot, the senses are the horses, mind, the controller of senses^[2], is the reins, the objects of senses are the paths, intellect (reasoning faculty) is the charioteer, and the heart (power is the all-embracing cordage created by God.

42. The ten vital breaths^[3] from the axis, Dharma and Adharma its two wheels, the Soul who identifies himself with the body due to Ego (补丑补峁僰腻谤补) is the owner (occupant) of the chariot. They say that the sacred syllable OM is the bow^[4], the pure Self is the arrow and Param腻迟尘补苍 (the Supreme Soul) is the target.

43-44. Love, hatred, greed, sorrow, infatuation, fear, pride, haughtiness, disgrace, jealousy, deceitfulness, violence, envy, passion, negligence, hunger, sleep鈥攖hese and the like are the enemies to be vanquished. These are born of rajas and tamas and rarely from sattva. (At the time of concentration of the mind, the appearance of ideas of doing good is also a distraction and hence inimical.

45. While yet he continues to hold the chariot in the form of human body with all its constituent parts (the sense organs) under his control, he, deriving his strength from Lord 痴颈峁ａ箛耻, and wielding the sword of spiritual knowledge sharpened through the service of the highly exalted Souls, should put an end to all the (aforesaid) enemies. Enjoying to his utmost satisfaction the highest bliss of the Self, he should attain (perfect) tranquillity and cast off this (body).

46. Otherwise, these wicked horses in the form of senses and the (feeble) charioteer take the careless and unwary occupant astray to the path of 笔谤补惫峁泃迟颈 and land him among a band of robbers, viz., objects of sense-enjoyment. Those robbers hurl him among with the horses and the charioteer in the deep well of blinding darkness in the form of 蝉补峁僺腻谤补 beset with the terrible fear of death.

47. Acts prescribed in the Vedas are of two kinds: 笔谤补惫峁泃迟补 (leading to enjoyment of worldly life) and 狈颈惫峁泃迟补 (leading to spiritual life). By performance of 笔谤补惫峁泃迟补 karma a person is born again in 蝉补峁僺腻谤补, while by Nirv峁泃ta karma he attains to immortality (惭辞办峁�a).

48-49. Ritual (like 艢测别苍补-测腻驳补) to destroy the enemies and sacrifices involving slaughter of animals, Agnihotra (maintenance of daily domestic sacrificial worship), 顿补谤艣补 (sacrifice to be performed on the New Moon day), 笔补耻谤峁噄尘腻蝉测腻 (sacrifice on the Full Moon day), 颁腻迟耻谤尘腻蝉测补 (a sacrifice to be performed at the beginning of a quarter鈥攆our monthly division鈥攐f the year), animal-sacrifice, Soma-sacrifice, 痴补颈艣惫补诲别惫补 (oblations to the 痴颈艣惫补诲别惫补蝉 offered before taking meals) and Bali- 丑补谤补峁嘺 (symbolic offer of food to demigods, household divinities, men and other creature) are known as sacrificial acts; while construction of temples, gardens, tanks or wells and booths supplying water to men and animals, form (what is known as) 笔奴谤迟补 acts. Both of these (颈峁ａ弓补 and 辫奴谤迟补) are included under 笔谤补惫峁泃迟补 karma.

50-51. (The gradual ascension of the departed soul is marked by the subtle modifications of materials of his astral body 濒颈峁単补艣补谤墨谤补 which is supposed to be escorted by the deities presiding over), the smoke, the night, the dark half of the month, the 诲补办峁�i峁嚹乱补苍补 (representing the Sun鈥檚 apparent movement to the South of equator), the orb of the Moon. (After enjoying the fruit of his action, the path of descent of that 箩墨惫补 is through) the New Moonday, annual plants and creepers, food grains and the semen (resulting thereby)鈥攖his is the path of 笔颈迟峁泂 which leads to birth again. Having gone through these stages one by one, a 箩墨惫补 is born again in this world^[5].

52. A twice-born person (viz. 叠谤腻丑尘补峁嘺, K峁�attriya and 痴补颈艣测补) who is consecrated with the sixteen purificatory rites from 驳补谤产丑腻诲丑腻苍补 to the funeral obsequies, oblates all his activities as sacrifice into his five cognitive senses kindled by the light of spiritual wisdom.

53. He offers (i.e. merges) the senses into the mind or the thinking faculty full of thoughts, the mind born of 痴腻颈办腻谤颈办补 (蝉腻迟迟惫颈肠) 补丑补峁僰腻谤补 into the Speech; the speech into the body of articulate sounds (which go to form Speech), and that collection of sounds into 笔谤补峁嘺惫补 OM; he should merge that into Bindu, the Bindu into Nada, the 狈腻诲补 into 笔谤腻峁嘺 (vital breath) and 笔谤腻峁嘺 in the Supreme (Brahman).

54-55. The path wherein the progress is watched by deities presiding over Fire, the Sun, the Day Time, the Evening (close of the day), the bright fortnight, the full Moon day, 鲍迟迟补谤腻测补峁嘺 (the period when the Sun appears to move to the North of the equator), god 叠谤补丑尘腻.^[6] (叠谤补丑尘腻鈥檚 region marks the highest point in the ascent of the departed Soul. After the termination of the person of enjoyment in the Brahma Ioka he proceeds to) 痴颈艣惫补 (when the Soul identifies himself with gross matter), Taijasa (wherein the Soul merges the gross into the subtle 耻辫腻诲丑颈, and with his subtle 耻辫腻诲丑颈 is absorbed into 碍腻谤补峁嘺 耻辫腻诲丑颈 he becomes) 笔谤腻箩帽补, (after merging of 碍腻谤补峁嘺 耻辫腻诲丑颈 he becomes) the 罢耻谤墨测补 (when he is mere witness of all the states)鈥攁ll these stages being absorbed into one he becomes Pure Self, i.e. is liberated. This path is known as the path of gods (诲别惫补-测腻苍补). Going through these stages serially, this propitiator of the (Supreme) Self being established into the Supreme Self attains to perfect tranquillity and never returns (to 蝉补峁僺腻谤补).^[7]

56. He who, through 艢膩stric point of view, distinctly and correctly understands these paths of 笔颈迟峁泂 and gods as created by the Vedas, does not get deluded^[8] (and does not fall down to a lower stage in life), even though he still abides in this (physical) body.

57.^[9] For, the knower of the path factually constitutes whatever exists before the creation and after the extinction of the body; he himself is whatever is outside the body (external world to be enjoyed) and inside the body (the enjoyer of the world), what is high and low, knowledge and the object of knowledge, the world and the object denoted by it, darkness as well as light.

58.^[10] Just as a reflection, though logically disproved in everyway, is supposed to be something real, so objects which are cognised by senses are imagined to be really existent. But their objective reality is difficult to be proved.

59.^[11] (Here the unreality of the body is logically proved). This 鈥渟hadow鈥� (-like psycho-physical organism called body which is regarded as a combination of five elements such as the earth and others) is nothing of (unrelated to) the earth and other elements; for it is neither a collection or a mixture nor a compound or modification. It is neither of them separately or conjointly. Hence, it is unreal.

60. (He now shows that the constituents making up the body are unreal). The ingredients or 鈥渢he roots鈥� of the body, viz. the five gross elements being themselves composed of components, cannot exist apart from their subtle forms (迟补苍尘腻迟谤补蝉) which form their components. And when the whole i.e. combination of constituents) proves to be unreal, the parts (or constituents) ipso facto cease to be real.

61. Objection: In case the existence of an individual avayavin is denied, the identity of the same individual at different stages in life or periods of time cannot be recognized. The reply:

When there is no difference in Param腻迟尘补苍, it is through similarities between the successive appearances that the mistake in identification will take place while the influence of 补惫颈诲测腻 survives. The force of 艢膩stric injunctions and prohibition is similar to the distinction between wakefulness and sleep, both perceived during the dream-stage^[12].

62.^[13] A contemplative sage who, through the realization of the Self comprehends the unity of 叠丑腻惫补^[14] (thought), 碍谤颈测腻^[14] (action) and Dravya^[14] (materials) of the 腻迟尘补苍, shakes off the three dreamy states, viz., wakefulness, dream and sleep.

63. Bh膩v膩dvaita (non-duality of thought) is the comprehension of the essential one-ness of cause and effect like that in the thread and cloth (woven out of thread), their difference being unreal.

64. Oh 驰耻诲丑颈峁ａ弓丑颈谤补 (son of 笔峁泃丑腻 碍耻苍迟墨)! The resignation of all acts performed through the instrumentality of thought, words and deeds directly to the Supreme Brahman himself, is the 碍谤颈测腻dvaita (non-duality of action).

65. The 顿谤补惫测腻诲惫补颈迟补 (non-duality of substances) is the realization of artha and 办腻尘补 (wealth, property and desire) of one鈥檚 own self and his wife, children as well as all other embodied beings.

66. Except in the case of calamity (i.e. normally) one should perform one鈥檚 duties with the materials the acquisition of which is permitted by whatever means, from whatever source and at whatever time and place, (to the man鈥檚 class and stage in society).

67. Oh King! He who abides by these and other duties prescribed for him in the Vedas and is deeply devoted to Lord 碍峁涐梗峁嘺, attains to the Lord鈥檚 realm (or state of god- hood) even though he be staying at home.

68. Oh King of kings! Just as you (and your brothers) tided over a series of unsurmountable difficulties by the grace of the Lord and have performed sacrifices after conquering the guardian-elephants of all quarters, so you may cross over this 蝉补峁僺腻谤补 through the grace of Lord 碍峁涐梗峁嘺, the saviour of all.

69. In the previous 惭补丑腻办补濒辫补, I was born as a Gandharva named 鲍辫补产补谤丑补峁嘺 and was highly respected among the Gandharvas.

70. Being an amiable person with beautiful appearance, comeliness, sweet in speech and fragrance, I was a favourite with women. I was always intoxicated and extremely lascivious.

71. Once upon a time, in a sacrifice performed by gods Gandharvas celestial musicians) and Apsaras (heavenly damsels) were invited by the 笔谤补箩腻辫补迟颈蝉 (Lords of creations) to chant verses in honour of Lord Hari.

72. On coming to know of that invitation, I, in the company of women, went there (drunk) singing (profane songs). Being informed of my contemptuous conduct the creators of the universe cursed with their ascetic power: 鈥淏eing bereft of your glory, do you be born instantly as a 艢奴诲谤补, as you have behaved disrespectfully.鈥�

73. At first I was born of a female-servant. Even in that birth through my reverential service to and association with sages who had realised Brahman, I became (lit. attained the status of being) 叠谤补丑尘腻鈥檚 son.

74. The righteous course of conduct prescribed for house-holders and which is capable of destroying sins, has been described to you in details. Following this course, a householder easily attains to the goal of a 蝉补峁僴测腻蝉颈苍, viz. 惭辞办峁�a (Liberation).

75. In this world you are certainly highly fortunate inasmuch as sages who sanctify the world come to your house where the Supreme Brahman disguised in a human form resides (with you).

76. This (Lord 碍峁涐梗峁嘺) is verily the Supreme Brahman who is the embodiment of the realization of the ecstatic bliss of eternal emancipation which is sought after by great sages. This venerable Lord is your beloved friend, maternal cousin, your most adorable preceptor, your (very) Soul, and the executor of your commands.

77. May this Lord of 厂腻迟惫补迟补蝉 (Lord 碍峁涐梗峁嘺) be propitious unto us鈥擫ord 碍峁涐梗峁嘺 whose essential form (nature) could not be adequately (comprehended and) described with their intellectual faculties even by great gods like 艢颈惫补, 叠谤补丑尘腻 and others, and who is worshipped by us in silence, devotion and tranquillity.

艢r墨 艢uka said:

78. Hearing the above discourse of the divine sage 狈腻谤补诲补, the foremost one of Bharatas (驰耻诲丑颈峁ａ弓丑颈谤补) was highly delighted and overwhelmed with devotional love worshipped 碍峁涐梗峁嘺.

79. The sage who was duly worshipped, took leave of 碍峁涐梗峁嘺 and 驰耻诲丑颈峁ａ弓丑颈谤补. 驰耻诲丑颈峁ａ弓丑颈谤补 was highly amazed to learn that 碍峁涐梗峁嘺 was the Supreme Brahman.

80. Thus the genealogy of the different dynasties of the daughters of 顿补办峁�a have been severally described to you, and gods, Asuras. human beings and other mobile and immobile creation in the world are included in these (dynasties).

Footnotes and references:

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[1]:

(1) 艣ucau de艣e 辫谤补迟颈峁ａ弓丑腻辫测补 sthiram 膩sanam 腻迟尘补苍a岣� /
n膩tyucchrita峁� n膩tin墨ca峁� cail膩jinaku艣ottaram //
  鈥擝.G. 6.11

(2) 蝉补尘腻峁� 办腻测补-艣颈谤辞-驳谤墨惫补峁� 诲丑腻谤补测补苍苍补肠补濒补峁� 艣颈谤补岣� /
samprek峁�ya n膩sik膩gra峁� sva峁� di艣艣c膩navalokayan //
  鈥擝.G. 6.13

(3) yato yato ni艣carati 尘补苍补艣 ca帽calam asthiram /
tas tato niyamyaitad 腻迟尘补苍yeva 惫补艣补峁� nayet //
  鈥擝.G. 6.26

[2]:

膩tm膩na峁� rathina峁� viddhi 艣补谤墨谤补峁� ratham eva tu /
产耻诲诲丑颈峁� tu 蝉腻谤补迟丑颈峁� viddhi, 尘补苍补岣� pragrahom eva ca /
indr墨y膩峁噄 hay膩n膩hur vi峁�ay膩n艣 te峁�u gocar膩n //
  鈥�碍补峁环补 Upa. 1.3-3-4

[3]:

They are: 笔谤腻峁嘺, Ap膩na, 厂补尘腻苍补, 痴测腻苍补 and 鲍诲腻苍补, 狈腻驳补, 碍奴谤尘补, K峁沰ala, Devadatta and 顿丑补苍补帽箩补测补.

[4]:

Cf., 辫谤补峁嘺惫辞 诲丑补苍耻岣� 艣aro hy膩tm膩鈥�惭耻峁囜笉补办补 Upa. 2.2.4.

[5]:

The belief in the journey of the Soul by the Path of 笔颈迟峁泂 (辫颈迟峁�-测腻峁嘺) is very old. In fact the above verses echo verbatim Ch膩ndogya Upa. 5.10.3-6.

Also: 诲丑奴尘辞 谤腻迟谤颈蝉 迟补迟丑腻 办峁涐梗峁嘺岣� 峁�a峁噈膩s膩 d膩k峁�i峁嚹亂anam /
tatra 肠腻苍诲谤补尘补蝉补峁� jyotir yogi 辫谤腻辫测补 nivartate //
  鈥擝.G. 8.25.

[6]:

agnir jyotir aha岣� 艣耻办濒补岣� 峁�a峁噈膩s膩 uttar膩ya峁嘺m /
tatra pray膩t膩 gacchanti brahma brahma-vido 箩补苍腻岣� //
  鈥�Bhagavad G墨t膩 8.24.

[7]:

笔补诲补谤补迟苍腻惫补濒墨 states that every higher stage is more blessed than the former. When he ultimately attains to the Supreme Self, he becomes established in perfect bliss whence there is no return to 厂补峁僺腻谤补.

[8]:

Is not attached to either of the paths鈥擲.D.

[9]:

叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻: Before the creation and after the destruction of the universe in and out of the living beings during the tenure of the universe whatever exists high or low, consciousness (J墨va) and the insentient things to be known, the word and the thing described darkness (M奴la 笔谤补办峁泃颈) and light (厂补尘补峁ａ弓颈-箩墨惫补)鈥攖hese all are Param腻迟尘补苍.

[10]:

叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻 interprets 腻产丑腻蝉补 as (1) the visible physical body and (2) the body in the dream state and gives two explanations:

(1) The actual body though continues to be un岣峞stroyed does not deserve to be regarded as 笔耻谤耻峁Ｄ乺迟丑补. So are the objects of senses, unworthy of pursuit as objects of human life (笔耻谤耻峁Ｄ乺迟丑补).

(2) Just as the body in the dream state disappears at the time of waking, so is the body in the waking state unreal as the eternal qualities of the Soul are not found therein.

B.P. and 厂颈诲诲丑腻苍迟补辫谤补诲墨辫补 seem to accept this interpretation.

笔补诲补谤补迟苍腻惫补濒墨 states the dvaita point of view as follows:

The body which is pratibimba is (as per 蝉尘峁泃颈 texts) Vastu as the Supreme Self, abides in it. The body a峁嘾 other objects have a real existence as god and nobody else can create them.

[11]:

叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻: The shadow of trees etc. which are products of the elements like the earth and other elements is neither their collection normodification; it is neither apart from the tree nor connected with it but is impermanent (anitya); so is relation of the body and the 腻迟尘补苍. The body is not the 腻迟尘补苍.

笔补诲补谤补迟苍腻惫补濒墨 interprets 肠丑腻测腻 as an aspect of state. He explains, 鈥淎s none else but god has created everything in this universe it is real; for the 产丑奴迟补蝉 are neither a collection, compound or the modification of other 产丑奴迟补蝉 e.g. the earth or water etc.

[12]:

叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻: The injunctive and interdictory orders in the 艢膩stric texts may be binding till this body lasts, just as the distinction between the state of wakefulness and sleep in dreams lasts till the dream continues.

[13]:

笔补诲补谤补迟苍腻惫补濒墨: A sage who comprehends the meaning of 艢腻蝉迟谤补蝉 knows the identity (advaita) in 叠丑腻惫补, 碍谤颈测腻 and Dravya.

[14]:

The terms are defined in the following verses.