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No objection can be taken to it, as it is mentioned only for the purpose of filling up the metre. Further (the use of the second term gives the further meaning that) Breath-suspension is destructive of the sin accruing from the taints of Love &c., while Concentration stops the sin from arising at all.

“What is ‘Concentration’?”

By a longing for sensual objects and their enjoyment the mind is sometimes drawn away from the point where it may have been resting during the periods of quiescence, self-control and the like; and it is by means of ‘Concentration’ that it is concentrated, kept fixed on that same point. As a matter of fact, when one perceives brightness, charm, youth, shapeliness of the body and so forth in a woman, they give rise to his longing for her; all these details are apprehended by concrete perception; and all such perceptions are so many thoughts. Hence they can be counter-acted by counter-thoughts pertaining to the defects in the object perceived, — such as ‘her body is filled with urine and ordure,’ ‘the very object Woman consists of skin and bones; — fie upon the men that long for such a despicable object; — even the slight pleasure that she affords is momentary, and ultimately leads to terrible sufferings at the hands of the Death-god’. This is what is called ‘reflecting over’ the object. This reflection of the defects is what is spoken of below under verse 76.

The same method of reflection is to be employed regarding food and other objects of enjoyment. For instance — ‘all this — sugar, cakes, fresh butter, milk-rice and so forth — stands on the same footing as coarse food obtained in alms; there being no difference in their nutritive power; the slight difference in their taste that may be felt on the tip of the tongue, is felt for the infinitesimal part of a second, so that even this momentary taste is like the imaginary city. Similarly one may reflect upon the defects in the objects of touch; and so forth. This is what is taught io the present text (by the term ‘Concentration’).

Others offer the following explanation of the term ‘dhāraṇā’ of the text: — When a man by constant practice succeeds in concentrating his breath, moving along his mouth and nose, in the cavity of his heart, — this is what constitutes ‘Concentration’.

“In what way would this differ from Breath-suspension?”

The difference is that we have ‘concentration’ also when the breath is held up in such places as the arms, the forehead and the like; whereas in Breath-suspension there is always exhalation at the end.

Others again hold ‘Dhāraṇā’ Concentration to consist in the qualities of ‘Friendliness, Joyfulness, Pathos and Indifference.’ ‘Friendliness, Kindness, Joyousness and Indifference, towards all living beings, carry the contemplation to the regions of Brahman; and these constitute Dhāraṇā’. (says an old text.) — Here ‘friendliness’ stands for absence of hatred, and not friendly affection; as this latter would be of the nature of a hindrance; — ‘kindness’ is pity, a disposition of the mind; it consists in the longing to rescue a suffering person from suffering, and not the actual desisting from injuring, or conferring a benefit upon, others; it is in view of this that it has been described as a disposition of the mind, which should be practised — ‘joyousness’ also stands for absence of grief at suffering caused by disease, or at the fear of the sufferings of hell, and not for actual pleasure, as this would be conducive to attachment; — ‘indifference’ towards objects, favourable as well as unfavourable, is well known.

Or again, ‘concentration’ may be explained as consisting in fixing the mind on the inner cavity of the heart, in the process of meditating upon Brahman.

‘By Abstraction, all attachment: — ‘attachment’ here stands (or the connection of the senses with their objects and their being drawn towards them. This is destroyed by Abstraction; whereupon the senses become drawn off from the objects, or their attraction is obstructed. For instance, when one happens to see a bracelet or some such ornament, or a handsome woman, he shall not fix his eyes upon them, he shall move his eyes to something else; similarly with all the senses. In this manner the composure of the Yogin becomes unperturbed.

‘By means of Contemplation, those attributes that are not independent.’ The ‘attributes’ meant here are those of Harmony, Energy and Inertia; and these are ‘not independent,’ being subservient to something else, in the shape of Consciousness. Though the soul or person is free from pleasure &c., yet there appears in him the false notion ‘I am happy — I am unhappy’; though he is free from attributes, he identifies himself with them; — all this has got to be destroyed by contemplating upon the distinction between the Soul and the Attributes; that the distinction between the two has to be drawn in some such form as — ‘the Person, being of the nature of Consciousness is beyond Attributes, and it is Primordial matter that consists of the Attributes.’ — (72)

Explanatory notes by Ganganath Jha:

‘Anīśvarān guṇān’ — ‘The three attributes of the Root Evolvent i.e., Sattva, Rajas and Tamas; these are anīśvara, i.e., dependent (upon the Conscious Being) (Medhātithi); — ‘qualities of anger, greed etc., which are anīśvara, i.e., do not reside in God’ (Kullūka and Rāghavānanda) qualities opposed to virtue, knowledge, dispassion and power’ (Govindarāja).

This verse is quoted in Yatidharmasaṅgraha (p. 41), which says that what this verse mentions are ‘Yama — niyama — āsana — prāṇāyāma — pratyāhāra — dhāraṇā and dhyāna’, all the accessories of Yoga except ‘Samādhi,’ which have been described in the ordinances as the means of acquiring Right Knowledge.

Comparative notes by various authors:

Viṣṇu (96.24). — ‘He must constantly be intent upon suppressing his breath, upon retention of the image formed in his mind and upon meditation.’

VERSE 6.73

Section VII - Means of Removing Sin (kilbiṣa)

उच्चावचेषु भूतेषु दुर्ज्ञेयामकृतात्मभिः ।
ध्यानयोगेन सम्पश्येद् गतिमस्यान्तरात्मनः ॥७३॥

uccāvaceṣu bhūteṣu durjñeyāmakṛtātmabhiḥ |
dhyānayogena sampaśyed gatimasyāntarātmanaḥ ||73||

By the practice of meditation he shall recognise the presence of this Inner Soul in all beings, high and low, — which is difficult to understand by unregenerate people. — (73)

Medhātithi’s commentary (manubhāṣya):

Inner soul — the inner controlling personality ‘presence’ — character — should be recognised.

Notions of pleasure and pain appear not only among human beings but among all kinds of ‘beings, high and low’ — i.e., among animals, goblins, Piśācas &c. — there is the notion of ‘I’ and ‘mine’; and this has to be got rid of.

Or, the man may go on pondering over the following ideas — ‘This soul is omnipresent, higher than the sky, higher than heaven, higher than all these regions, having all happiness, all tastes, all odours, all touches; and yet he is beset with hunger and thirst; and in the midst of such pleasures and pains, he passes through the experiences of his physical body, known as the I; how wonderful is the power of actions, that even this all-pervading, all-embracing soul is made subservient to the actions! I shall never have recourse to these acts, which are like a wicked master. Like a hired servant I shall wait upon the acts (already done by me); as when a man enters a man’s service being urged to it by his need, thinking him to be kind, but soon finding out that he is difficult to please, irascible, given to beating, and harsh of speech, the man decides that he would not serve him any longer, after he has cleared off by service all that may have been advanced to him.’ The thought to be practised should be in the form — ‘I shall get to the end of my past acts by going through the experiences resulting from them, and shall perform no further acts’, and so forth. Similarly one should study the Vedānta, and having, with its help, discussed the question as to whether the embodied soul? are only manifestations of the Supreme Self or independent entities, and come to the conclusion that there is no soul apart from the Supreme Self, — he should ponder over this.

Others explain the text as follows: — ‘Dhyāna’ is Contemplation, and ‘Yoga’ is Meditation; and by means of these ‘he should recognise the presence of the Inner Soul’; and having recognised it, he should meditate upon it.

Or ‘Dhyāna-yoga’ may be explained as ‘yoga’, calmness of mind, for the purposes of‘dhyāna,’ contemplation; — having secured this calmness,‘he should recognise the presence of the Inner Soul’; i.e., by means of devout worship he shall realise its presence as equipped with the qualities of Immortality and the like, free from defects, as described in the Vedānta-texts.

‘Akṛtātman’ ‘unregenerate person’ is one whose ‘ātman’, soul, mind, is‘akṛta,’ untutored. By such persons the Inner Soul cannot be grasped. — (73)

Comparative notes by various authors:

Viṣṇu (96.25). — ‘He must reflect upon the transitoriness of the passage through mundane existence.’

VERSE 6.74

Section VII - Means of Removing Sin (kilbiṣa)

सम्यग्दर्शनसम्पन्नः कर्मभिर्न निबध्यते ।
दर्शनेन विहीनस्तु संसारं प्रतिपद्यते ॥७४॥

samyagdarśanasampannaḥ karmabhirna nibadhyate |
darśanena vihīnastu saṃsāraṃ pratipadyate ||74||

Equipped with true insight, he is no longer fettered by his acts; but destitute of insight, he falls into the cycle of births and deaths. — (74)

Medhātithi’s commentary (manubhāṣya):

This describes the result of what has been just enjoined.

‘True insight’ — true knowledge of the Self, just described; ‘equipped’ with this, — i.e., having obtained direct apprehension of it.

‘Is not fettered by acts’ — does not fall into the cycle of births and deaths; since the past acts have become exhausted on account of their effects having been already experienced, and no fresh acts are done.

This does not mean that Liberation is attained by mere knowledge.

He who is not endowed with the spiritual insight, taught in the Vedānta, and who is only given to the performance of acts, falls into the cycle of births and deaths. — (74)

Explanatory notes by Ganganath Jha:

This verse is quoted in Yatidharmasaṅgraha (p. 42).

Comparative notes by various authors:

(verses 6.74-75)

Āpastamba (2.21.14-16). — ‘Some say that he obtains liberation if he knows the Ātman; — but that opinion is opposed to the scriptures; if liberation were obtained by the knowledge of the Ātman alone, then he ought not to feel any pain even in this world.’

Yājñavalkya (3.66). — ‘Truthfulness, abstention from stealing and from anger, modesty, purity, discrimination, steadfastness, self-control, control over sense-organs and learning have been declared to be Universal Dharma.’

Kāmandaka (3.6). — ‘Harmlessness is the highest of all virtues, — such is the unanimous opinion of all living beings. Therefore with feelings of kindness shall the king protect his people.’

VERSE 6.75

Section VII - Means of Removing Sin (kilbiṣa)

अहिंसयेन्द्रियासङ्गैर्वैदिकैश्चैव कर्मभिः ।
तपसश्चरणैश्चौग्रैः साधयन्तीह तत्पदम् ॥७५॥

ahiṃsayendriyāsaṅgairvaidikaiścaiva karmabhiḥ |
tapasaścaraṇaiścaugraiḥ sādhayantīha tatpadam ||75||

By abstention from injuring, by the non-attachment of the senses, by the acts prescribed in the Veda, by the rigorous practising of austerities, they attain the position of That Being. — (75)

Medhātithi’s commentary (manubhāṣya):

These two verses are indicative of the doctrine that Liberation is attained by Knowledge and Action combined. The preceding verse spoke of Knowledge and the present one speaks of Action.

Question: — “What are those acts ‘prescribed in the Veda,’ whose result is here spoken of as the ‘attaining of the position of That Being’? As for the voluntary acts, the results of these are already mentioned in those very texts that enjoin the acts themselves; and if they were to assume results other than those, there would be carrying the matter to an absurd length; and it would give rise to the great evil that the results of the acts would become mixed up and confused. Further, since the injunctive text would have all its syntactical needs supplied by the mention of the single result, how could any connection be established between that text and the additional words that would have to be thrown in if we were to connect the acts with the further result of ‘attaining the position of That Being’? As a matter of fact, the needs of the injunction having been supplied by what is directly mentioned in the text, it does not stand in need of anything else.”

Our answer to the above is as follows: — In fact in the Esoteric Section (of the Veda) we have a distinct text to the effect that ‘one attains That by means of sacrifice.’ So that by a proper adjustment there would be both kinds of results accomplished by means of Action; and there would be nothing incongruous in all the voluntary acts leading to the more limited results, as also to the attainment of ‘the position of That Being’; as two distinct sacrifices performed at two different times would lead to two distinct results The present text moreover has not specified any particular sacrifice, which could justify the conclusion that th.e result here spoken proceeds from the obligatory acts, and not from the voluntary ones.

The following argument might be raised against us: — “In as much as no results have been spoken of in the Vedic texts regarding any results following from the obligatory acts, it is only right that what is mentioned in the present text should be connected with those acts, and not with the voluntary ones; because there would be no difficulty in connecting it with them; and what the Esoteric text just quoted has declared regarding ‘sacrifice’ leading to That would also be amply justified by this construction.”

Why should any importance be attached to the mention of results in Vedic texts? Vedic Texts are purely injunctive in their character; their function lies in laying down what should be done; and that a certain act should be done is made known to us by such terms as ‘as long as one lives’ and the like, without the help of any words speaking of results; so that (even when the result is actually mentioned) the word expressive of the result is not needed at all by the sentence; so that in cases where it is assumed (and not directly mentioned) it would be entirely superfluous, and hence could not be construed along with the injunctive text. Thus then, the conclusion is that the esoteric text quoted above speaking of ‘sacrifices’ not being capable of being restricted to any particular kind of sacrifice, must be taken as including all kinds of sacrifices, obligatory as well as voluntary.

Further, the result spoken of in the present text cannot proceed from the voluntary acts; as none of then has been enjoined as to be done by ‘one desirous of Liberation’. In fact it was with reference to this that the text declared (under 2.2) that ‘being given up to desires is not commendable’; and also in the Mahābhārata — ‘May thy acts not be done simply with a view to results. May thou not be addicted to inaction,” (Bhagavadgītā 2.47).

The conclusion thus is that so long as the actor has his mind beset with notions of diversity, is under the influence of Desire and Ignorance, and is not free from the notions of ‘I’ and ‘mine’, — the results obtained by him are just the narrow ones that he had bargained for (on the strength of the Vedic texts); while the other kind of actor, who undertakes an act without reference to any results, and simply because it has been enjoined by the Veda and as such should be done, attains Brahman Itself, which consists of the highest boundless bliss.

It will not be right to urge against this the following argument: — “There are one hundred and seventy-one sacrifices; in as much as it would be impossible for anyone to perform all these, the text would be enjoining an impossibility (if it meant all kinds of sacrifices)”. — Because in the present context the performance of the acts is meant to be accomplished by the attainment of true insight itself. The meaning is that all sacrifices are to be accomplished by the said insight. This is what is meant by such texts as — ‘Other Brāhmaṇas offer sacrifices by means of Knowledge itself’.

Or, the particular position or region spoken of in the present text as attained (by non-injury &c.) may be taken to be just those whose special character would be determined by the man’s desires — according as he may be desirous of heaven or sons &c. &c. In fact persons who have their minds still beset with notions of such diversity as those of ‘past’, ‘present’ and so forth, are prompted by false longings, even when betaking themselves to acts leading up to the highest ends of man; just as when a child is tempted to drink a nutritious medicine by the false hope (set up before it) in the form that by drinking it it would have long hair.

Another theory on this subject is as follows: — The acts referred to in the present text are the obligatory ones. It is these whose omission is sinful, and acts as an obstacle to liberation. And it is the fact of these being properly performed, the obstacle being thereby removed, that is spoken of by the expression ‘by the acts prescribed in the Veda’: — even though these have not been enjoined as leading to liberation.

‘Rigorous’ — powerfully conducive to the emaciation of the body.

‘Of that Being’ — of Brahman.

‘Position’ — place, region.

‘Attain’ — Acquire.

Or, the ‘position of that’ may mean that character of Brahman which may be in accordance with his desire; i.e., being the Lord of all beings, or self-sufficiency, or the attaining of its very essence, and so forth. — (75).

Explanatory notes by Ganganath Jha:

‘Vaidikaiḥ karmabhiḥ’ — ‘the compulsory acts prescribed in the Veda’ (Medhātithi, Govindarāja and Kullūka); — ‘the compulsory and occasional acts prescribed in the Veda’ (Nārāyaṇa and Nandana).

‘Tat padam’ — ‘The region of Brahman’ (Medhātithi); — ‘Union with Brahman’ (Govindarāja, Kullūka and Rāghavānanda).

Comparative notes by various authors:

(verses 6.74-75)

See Comparative notes for Verse 6.74.

VERSE 6.76-77

Section VII - Means of Removing Sin (kilbiṣa)

अस्थिस्थूणं स्नायुयुतं मांसशोणितलेपनम् ।
चर्मावनद्धं दुर्गन्धि पूर्णं मूत्रपुरीषयोः ॥७६॥

जराशोकसमाविष्टं रोगायतनमातुरम् ।
रजस्वलमनित्यं च भूतावासमिमं त्यजेत् ॥७७॥

asthisthūṇaṃ snāyuyutaṃ māṃsaśoṇitalepanam |
carmāvanaddhaṃ durgandhi pūrṇaṃ mūtrapurīṣayoḥ ||76||

jarāśokasamāviṣṭaṃ rogāyatanamāturam |
rajasvalamanityaṃ ca bhūtāvāsamimaṃ tyajet ||77||

He shall discard this abode of material substances, where the bones are the pillars, which is held together by the tendons, plastered with flesh and blood; covered with the skin, foul-smelling, and full of urine and ordure; — (76) beset with wrinkles and sorrow, the seat of disease, harassed, sullied with passions and perishable. — (77)

Medhātithi’s commentary (manubhāṣya):

(verse 6.76)

This is meant to create disgust.

To say nothing of the bodies of worms insects and fleas, which are born in the earth and out of moisture etc., — the human body itself, which has been considered highly desirable, the likelihood of losing which keeps man in constant fear, — is like a latrine, the abode of urine and ordure. It is this latrine-hut that is described.

The bones constitute the pillars; the hut is supported by the bones; — it is tied up with the tendons; it is plastered outside with flesh and blood; — and it is covered up with the skin; or roofed over with the skin; — ‘filled with urine and ordure’; — the use of the Genitive here is analogous to that in the expression ‘odanasya pūrṇaḥ’, filled with rice. — (76).

(verse 6.77)

‘Wrinkles’ — indicates a peculiar state of the body in old age, due to its decrepitude.

‘Harassed’ — ever beset with diseases.

‘Sullied with passions’ — i.e., harbouring desires, the non-fulfilment of which brings irremediable unbearable pain.

Realising all this the man ‘shall discard’ this body, which is the abode of ‘material substances’ — the products of the Earth, in the form of fat, marrow, phlegm, urine, semen and blood; — it cannot be the abode of the Soul; because this is all-pervading. For all these reasons one should not cherish any affection for the body. — (77.)

Explanatory notes by Ganganath Jha:

(verse 6.76)

This verse is quoted in Yatidharmasaṅgraha (p. 91).

(verse 6.77)

This verse is quoted in Yatidharmasaṅgraha (p. 91).

Comparative notes by various authors:

(verses 6.76-77)

Mahāhhārata (12.330.42.43). — (Same as Manu.)

Maitryupaniṣad (3.4) — Do.

Viṣṇu (96.43-55). — ‘He must recognise this human frame to consist of seven elements; — those elements are adeps, blood, flesh, flesh-serum, bone, marrow and semen. It is covered with skin; and it has a nasty smell; it is the receptacle of impure substances. Though surrounded by a hundred pleasures, it is subject to change; though carefully supported, it is subject to destruction. It is the stay of carnal desire, wrath, greed, folly, pride and selfishness. It consists of earth, water, fire, air and ākāśa. It is provided with bone, tubular vessels, arteries and sinews. It is endowed with the quality of Rajas. It is covered with six skin-layers; it is kept together by three hundred and sixty hones.’

Kāmandaka (3.10). — ‘This clayey tenement rendered agreeable by artificial means is evanescent like a shadow and vanishes even as a bubble of water.’

VERSE 6.78

Section VII - Means of Removing Sin (kilbiṣa)

नदीकूलं यथा वृक्षो वृक्षं वा शकुनिर्यथा ।
तथा त्यजन्निमं देहं कृच्छ्राद् ग्राहाद् विमुच्यते ॥७८॥

nadīkūlaṃ yathā vṛkṣo vṛkṣaṃ vā śakuniryathā |
tathā tyajannimaṃ dehaṃ kṛcchrād grāhād vimucyate ||78||

He, who leaves this body, either as the tree leaves the bank, or as the bird leaves the tree, becomes freed from the shark of misery. — (78.)

Medhātithi’s commentary (manubhāṣya):

Continuing the figure of the body spoken of as the hut, we have the simile — ‘as the bird leaves the tree’. What is meant is, not that the body should be voluntarily given up, by entering into the fire, or such methods of suicide, but one shall not cultivate attachment to it. And then the body shall fall off by itself, by the exhaustion of Karmic residuum; just as the tree on the banks falls off. This is what has been said above (40) in regard not rejoicing at death.

But when the man has acquired the inner light, has controlled the movements of his breath, and has withdrawn his mind from all manifestations of illusion; — he may even voluntarily leave off the body; in the same manner as the bird leaves the tree.

‘Shark’ — which is like the shark, resembling it in being a source of trouble; hence the text has added the term ‘misery’; Even for the man who has attained discriminative wisdom, troubles continue to beset him so long as the body lasts; as such is the very nature of it.

This second alternative (of leaving the body voluntarily has been put forward in view of there being objections against the former one (of awaiting the chance of the falling off of the body I — (78)

VERSE 6.79

Section VII - Means of Removing Sin (kilbiṣa)

प्रियेषु स्वेषु सुकृतमप्रियेषु च दुष्कृतम् ।
विसृज्य ध्यानयोगेन ब्रह्माभ्येति सनातनम् ॥७९॥

priyeṣu sveṣu sukṛtamapriyeṣu ca duṣkṛtam |
visṛjya dhyānayogena brahmābhyeti sanātanam ||79||

Having, by the practice of meditation, attributed what is agreeable to him, to his good acts, and what is disagreeable, to his evil acts, he reaches the eternal Brahman. — (79)

Medhātithi’s commentary (manubhāṣya):

Disturbance of the mind caused by pleasure and pain, and appearing in the forms of joy and sorrow, should be got rid of in the following manner. [He shall cultivate the following idea] — ‘When such and such a person does anything pleasing to me, it is the result of some good act that I may have done in the past; and the doer of the act has not done it. through any feelings of affection towards me; in fact he could not do anything inimical to me; and when some one does what is disagreeable to me, there also what is the source of my pain is only my own evil act this is what he shall ponder over while practising meditation; so that he does not feel any attraction towards the man who does what is agreeable to him, nor any repulsion towards one who does what is disagreeable to him.

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