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‘Birds’ and ‘beasts’ stand here for all kinds of lower animals.

What the verse is really meant to indicate is that, among sins due to Mind, Speech and Body, the succeeding ones are graver than the preceding ones. — (9)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 692); — in Smṛtitattva (p. 480); — in Mitākṣarā (3.68), in support of the view that mental acts lead to the soul being born in particular kinds of bodies; — and in Prāyaścittaviveka (p. 6).

Comparative notes by various authors:

Yājñavalkya (3.131). — ‘Just as in the body of man, there are endless tendencies, so are its forms also, in the various species of animals.’

Yājñavalkya (3.134-135). — (See above, under 6 and 7.)

VERSE 12.10 [Meaning of Tridaṇḍa (“triple control”)]

Section IV - Meaning of Tridaṇḍa (“triple control”)

वाग्दण्डोऽथ मनोदण्डः कायदण्डस्तथैव च ।
यस्यैते निहिता बुद्धौ त्रिदण्डीति स उच्यते ॥१०॥

vāgdaṇḍo'tha manodaṇḍaḥ kāyadaṇḍastathaiva ca |
yasyaite nihitā buddhau tridaṇḍīti sa ucyate ||10||

Control over Speech, control over the Mind and control over the Body, — the man in whose heart these are firmly fixed is called ‘the man of triple control.’ — (10)

Medhātithi’s commentary (manubhāṣya):

‘Control’ — keeping in check; and ‘control of speech’ means desisting from abusing others; and so with the other two.

‘The man in whose heart these three are firmly fixed’; — he who has made up his mind that he would never commit such an act, and who never fails in this resolve: — such a man is called ‘the man of triple control’; and not one who carries heavy wooden sticks (daṇḍas). — (10)

Explanatory notes by Ganganath Jha:

This verse is quoted in Nirṇayasindhu (p. 454); — in Aparārka (p. 951); — in Parāśaramādhava (Ācāra, p. 553); — in Madanapārijāta (p. 374); — and in Nṛsiṃhaprasāda (Saṃskāra 70a).

VERSE 12.11

Section IV - Meaning of Tridaṇḍa (“triple control”)

त्रिदण्डमेतन्निक्षिप्य सर्वभूतेषु मानवः ।
कामक्रोधौ तु संयम्य ततः सिद्धिं नियच्छति ॥११॥

tridaṇḍametannikṣipya sarvabhūteṣu mānavaḥ |
kāmakrodhau tu saṃyamya tataḥ siddhiṃ niyacchati ||11||

The man who keeps this ‘triple control’ in regard to all creatures, and rightly subdues desire and anger, thereby attains success. — (11)

Medhātithi’s commentary (manubhāṣya):

‘Tridaṇḍam’ is an aggregate of the three controls; the feminine form of which is precluded by reason of the term ‘daṇḍa’ occurring in the ‘pātrādi’ group [and hence falling under the exception to the Vartika on Pānini, 2.4.17].

He who ‘keeps’ — fixes up — ‘this triple control’ — in his heart, — ‘in regard to all creatures’ — not harming any, by any of the three kinds of action’ — and ‘rightly’ — properly — ‘subdues desire awl anger,’ — ‘thereby attains’ — obtains — ‘success’ — in the form of Liberation.

This verse serves as introductory to the treatment of the philosophy of the Self; leading up, as it does, to such questions as — ‘to whom does this success belong?’ ‘who is the real experiencer of the results of actions? — since the body is found to end in ashes, and we do not see anything else of the man.’ It is thus that the text proceeds to describe the person who is the actual performer of all acts, righteous and unrighteous. — (11)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 553).

VERSE 12.12 [The Responsible Agent: the Self]

Section V - The Responsible Agent: the Self

योऽस्यात्मनः कारयिता तं क्षेत्रज्ञं प्रचक्षते ।
यः करोति तु कर्माणि स भूतात्मोच्यते बुधैः ॥१२॥

yo'syātmanaḥ kārayitā taṃ kṣetrajñaṃ pracakṣate |
yaḥ karoti tu karmāṇi sa bhūtātmocyate budhaiḥ ||12||

He who is the impeller of this body, him they call the ‘Kṣetrajña,’ ‘the Conscious Being’; while he who does the acts is called by the learned, the ‘Bhūtātman,’ ‘the Material Entity.’ — (12)

Medhātithi’s commentary (manubhāṣya):

‘Of this body, he who is the impeller,’ — to all such actions as moving and the like, and who is the ‘doer’ of these acts, through his efforts, — ‘is the Conscious Being.’

‘Asya,’ ‘this’ and ‘ātmanaḥ,’ ‘body,’ are in apposition to one another.

The term ‘ātman’ here denotes the body, — this denotation being based on the fact that the body subserves the purposes of the Ātman, Self.

‘He who does the act’ — of drinking and the like, — and who is the product of these acts, — in the shape of the Body — becomes the ‘doer’ of acts, — is called the ‘material entity’ — an aggregate of earth and other material substances, and belonging to an inferior category. This has been thus declared in an old text — ‘There are two selves — the Inner Soul and the Body.’ — (12)

Explanatory notes by Ganganath Jha:

‘Kṣetrajña’. — Nandana is misrepresented by Buhler; he also takes the word in the sense of the jīvātmā.

‘Bhūtātmā’. — The body (Medhātithi, Govindarāja, Kūlluka and Rāghavānanda); — ‘The soul in the form of the material substances and other non-sentient things’ (Nārāyaṇa); — ‘the sense-organs, and the rest’ (Nandana, who is again misrepresented by Buhler).

Comparative notes by various authors:

Maitryupaniṣad (3.3).

VERSE 12.13

Section V - The Responsible Agent: the Self

जीवसञ्ज्ञोऽन्तरात्माऽन्यः सहजः सर्वदेहिनाम् ।
येन वेदयते सर्वं सुखं दुःखं च जन्मसु ॥१३॥

jīvasañjño'ntarātmā'nyaḥ sahajaḥ sarvadehinām |
yena vedayate sarvaṃ sukhaṃ duḥkhaṃ ca janmasu ||13||

An inner ‘self,’ called ‘Jīva,’ ‘Soul,’ is different, — generated along with all embodied beings, through which one experiences pleasure and fain during the several births. — (13)

Medhātithi’s commentary (manubhāṣya):

“What is this that is called ‘Jīva’ or ‘Soul?’ People regard the ‘Conscious Being’ (Kṣetrajña) as the ‘Jīva.’ Only two beings are generally recognised — the Body and the Inner Soul known as the ‘I’ the ‘Jīva’ spoken of here is apparently different from these two.”

Some people explain that what is called ‘Jīva,’ ‘Soul,’ here, is the Subtle Body made up of the ‘Great Principle’ (Mahat of the Sāṅkhyas) and the rudimentary elements, which has been described as the Subtle Body, ‘migrating, without experiencing, and invested with impressions’ (Sāṅkhya-kārikā). The term ‘yena,’ ‘through which,’ speaks of this as if it were the ‘instrument’ of the act of experiencing; and this can apply only to the said Subtle Body; as it serves as the substratum of the grosser material substances, being as it is, the substratum of the material body itself. It is only when the Body is there that the Self can feel pleasure and pain; and this is what is expressed by the instrumental ending in ‘yena,’ ‘through which.’

Others however think that it is the ‘Internal Organ,’ consisting of Intelligence, (Buddhi), Mind (Manas) and I-notion (Ahaṅkāra), that is spoken of here as ‘Jīva.’ And since this is an ‘Internal organ,’ it is only right that it should be spoken of by means of the Instrumental ending.

That this should be called the ‘inner self’ is also quite right, since it subserves the purposes of the Self.

‘Generated along with.’ — This means that it remains attached to the Self till Final Liberation, and is never separated from him till Final Dissolution. — (13)

Explanatory notes by Ganganath Jha:

‘Jīvasaṃjñaḥ’. — Nandana is again misrepresented by Buhler; his words are ‘Jīvāt saṃjñā jñānam yasya,’ which means ‘that which derives consciousness from the Jīva,’ and not ‘who fully knows the Jīvas,’ as Buhler puts it.

VERSE 12.14

Section V - The Responsible Agent: the Self

तावुभौ भूतसम्पृक्तौ महान् क्षेत्रज्ञ एव च ।
उच्चावचेषु भूतेषु स्थितं तं व्याप्य तिष्ठतः ॥१४॥

tāvubhau bhūtasampṛktau mahān kṣetrajña eva ca |
uccāvaceṣu bhūteṣu sthitaṃ taṃ vyāpya tiṣṭhataḥ ||14||

Both of these, the ‘Great Principle’ and the ‘Conscious Being,’ united with the material substances, subsist in Him who resides in all things, pervading them all. — (14)

Medhātithi’s commentary (manubhāṣya):

‘Manifold’ — of various kinds and forms.

‘Things’ — all entities.

‘Who resides, pervading’ — all those things.

‘In him these two subsist’ — The term ‘sthitaḥ’ is taken as a transitive verb, the root ‘sthā’ being capable of several denotations.

“Who is ho who resides pervading the manifold things?”

The Supremo Self, who is beyond the animate and inanimate world, of the nature of Highest Bliss, who is going to be described later on.

‘United to material substances’ — i.e., the five substances.

‘The Great Principle’ — described under Verse 13, as that ‘through which he experiences pleasures and pains.’

‘The Conscious Being’ — described in Verse 12.

These two are said to ‘subsist’ in the Supreme Self, because the entire Universe subsists in It; every effect subsists in its cause; and it is on the basis of this that these two are said to ‘subsist’ in the Supreme Self. Says the revered Vyāsa — ‘In this world there are two Puruṣas, the Perishable and the Imperishable; the Perishable one consists of all material substances, and the unchangeable entity is culled ‘Imperishable,’ — Here the term ‘perishable’ stands for the entire phenomenal world; and ‘imperishable’ for the Original Cause, which is also spoken of as ‘Unchanging,’ as in its causal form, it does not perish even at Universal Dissolution. Or ‘perishable’ may stand for the Body, and ‘imperishable’ for the ‘Conscious Being’ (Kṣetrajna); the latter being called ‘Unchangeable,’ because till Final Liberation is attained, he retains his character of being the doer (of acts) and experiencer (of results). (Vyāsa goes on) — ‘The Highest Puruṣa is different from these two, and is called the Supreme Self, who, being the infallible Lord, who pervades and sustains the three worlds’ (Bhagavadgītā, 15.16.17). — 14

Explanatory notes by Ganganath Jha:

‘Vyāpya.’ — ‘Pervade,’ (Govindarāja), — ‘rest on’ (Kullūka); — ‘Conceal through illusion’ (Nārāyaṇa).

VERSE 12.15 [Transmigration]

Section VI - Transmigration

असङ्ख्या मूर्तयस्तस्य निष्पतन्ति शरीरतः ।
उच्चावचानि भूतानि सततं चेष्टयन्ति याः ॥१५॥

asaṅkhyā mūrtayastasya niṣpatanti śarīrataḥ |
uccāvacāni bhūtāni satataṃ ceṣṭayanti yāḥ ||15||

From his body emanate innumerable forms, which constantly energise all kinds of beings. — (15)

Medhātithi’s commentary (manubhāṣya):

The term ‘form’ stands for all material products; all these emanate from the ‘body’ of the Supreme Self; — this body consisting of his essence alone; and the mention of the two (the Self and His body) as distinct being analogous to the expression ‘the body of the stone-image’ [where also the body is nothing different from the image itself.

‘Innumerable’ — endless.

‘Emanate’ — issue forth.

This emanation being like that of the waves from the ocean.

It is by these forms, as they become emanated, that this world becomes energised, — i.e., set into activity. The world is spoken of as becoming ‘energised’ by these forms, because, as a matter of fact, there is no ‘activity’ without the body, the organs and the sensations.

Others explain that the ‘body’ of the Supreme Self is Primordial Matter, not the material substances; and all activity is dependent upon this latter. — (15)

Explanatory notes by Ganganath Jha:

‘Śarīrataḥ’ — ‘From the supreme soul’ (Medhātithi and Nārāyaṇa); — ‘from the body of qualified Brahman’ (Rāghavānanda), — ‘from the Root Evolvent which is the body of the supreme soul’ (‘others’ in Medhātithi).

VERSE 12.16

Section VI - Transmigration

पञ्चभ्य एव मात्राभ्यः प्रेत्य दुष्कृतिनां नृणाम् ।
शरीरं यातनार्थीयमन्यदुत्पद्यते ध्रुवम् ॥१६॥

pañcabhya eva mātrābhyaḥ pretya duṣkṛtināṃ nṛṇām |
śarīraṃ yātanārthīyamanyadutpadyate dhruvam ||16||

In the case of misbehaved persons, there is produced out of five constituents, another strong body, for the suffering of torments, after death. — (16)

Medhātithi’s commentary (manubhāṣya):

Out of the five material substances another body is produced.

The meaning is that a material body is produced, without the process involved in the mixture of semen and ovule. In fact, it is only in the case of ‘misbehaved men’ that this body is made up of material substances; in the case of righteous men it is made up of pure light and consists of mere Ākāśa; as is declared in the passage — ‘Consisting of air, with a body of pure Ākāśa, etc.’

‘Torment’ — great suffering.

‘Strong’ — powerful enough to suffer super-physical torment. — (16)

VERSE 12.17

Section VI - Transmigration

तेनानुभूय ता यामीः शरीरेणैह यातनाः ।
तास्वेव भूतमात्रासु प्रलीयन्ते विभागशः ॥१७॥

tenānubhūya tā yāmīḥ śarīreṇaiha yātanāḥ |
tāsveva bhūtamātrāsu pralīyante vibhāgaśaḥ ||17||

After they have suffered, through this body, the torments inflicted by yama, those constituents become dissolved into each of those same material elements. — (17)

Medhātithi’s commentary (manubhāṣya):

‘Yama’ is the name of a particular deity, who inflicts punishments upon sinners, — which are spoken of here as ‘torments.’

After the man has ‘experienced’ these torments, through the said body of five constituent material substances, — those bodies become dissolved into the said subtle particles of those substances. — (17)

Explanatory notes by Ganganath Jha:

“Kullūka and Nandana assume that the subject of both clauses is ‘duṣkṛtino jīvāḥ”. — Buhler.

“According to Nandana the meaning of the verse is — ‘The individual souls, having suffered by means of that body the torments of Yama, are dissolved, on the termination of those sufferings in those very five elements according to the proportion of their works’.” — Buhler.

VERSE 12.18

Section VI - Transmigration

सोऽनुभूयासुखोदर्कान् दोषान् विषयसङ्गजान् ।
व्यपेतकल्मषोऽभ्येति तावेवोभौ महौजसौ ॥१८॥

so'nubhūyāsukhodarkān doṣān viṣayasaṅgajān |
vyapetakalmaṣo'bhyeti tāvevobhau mahaujasau ||18||

Having suffered the evils produced by attachment to sensual objects, and conducive to misery, he, having his sins destroyed, approaches those same two glorious ones. — (18)

Medhātithi’s commentary (manubhāṣya):

‘Attachment to sensual objects’ — being addicted to such things as are forbidden. From this arise ‘evils’ — the results of sins; — having experienced the hellish torments, which constitute these ‘evils’ — the men have their ‘sins destroyed’ — guilt removed, — by that experience, — ‘approaches those two Glorious Ones.’

“Which two? In fact the ‘Great Principle’ and the ‘Conscious Being,’ which form the subject-matter of the present context; but from the next verse it appears that it is the Conscious Being who experiences pleasures and pains; so that the term ‘he’ of the text must stand for that being. And thus the meaning comes to be that ‘this Conscious Being approaches the same Being,’ which is absurd: the ‘approached’ and the ‘approacher’ being the same.”

True; but the difference intended is an assumed one. In fact, what is meant by ‘approaching’ is that ‘the said Being is all that remains of the man’; the sense being that as the ‘Conscious Being,’ he was invested with the aggregate of the ‘life-breath and other accessories, called the ‘Great Principle,’ but after having experienced the results of his misdeeds, he becomes divested of it, and remains in the form of the pure ‘Conscious Being,’ — who has his abode in the Subtle Body only.

Others explain the ‘two Glorious Ones’ as standing for the Great Principle and the Supreme Self.

‘Conducive to misery.’ — It is only after the sins have been destroyed that one experiences pleasure; so long as adverse sins are there, even in the slightest degree, there can be no pleasure; just as when there is slightest indigestion, there is no pleasure in eating anything. — (18)

VERSE 12.19

Section VI - Transmigration

तौ धर्मं पश्यतस्तस्य पापं चातन्द्रितौ सह ।
याभ्यां प्राप्नोति सम्पृक्तः प्रेत्येह च सुखासुखम् ॥१९॥

tau dharmaṃ paśyatastasya pāpaṃ cātandritau saha |
yābhyāṃ prāpnoti sampṛktaḥ pretyeha ca sukhāsukham ||19||

Those two together carefully look into his merit and demerit, invested with which both, he obtains happiness or unhappiness, here and after death. — (19)

Medhātithi’s commentary (manubhāṣya):

“If the ‘two’ be meant to be the ‘Great Principle’ and the ‘Conscious Being,’ then, for whom does the term ‘his’ stand?”

Some people hold that this latter term stands for the ‘Soul’ (Jīva).

But it has already been said that the ‘Soul’ is the same as the ‘Conscious Being.’

Another view is that ‘his’ stands for the Subtle Body. But this also is the same as the ‘Great Principle.’

The third view is that it stands for the Internal Organ, consisting of the ‘Intelligence’ (Buddhi) and the rest.

But in this case, it will have to be explained what connection there is between this Internal Organ and ‘Merit — Demerit.’ For the said organ is nothing more than a subtle form of Matter; as was made clear under 1.19.

For all these reasons what we think is that the right explanation is to take the term ‘two’ as standing for the ‘Great Principle’ and the ‘Supreme Self,’ in accordance with the explanation provided by some people of the term ‘two’ (in Verse 18); as it is only for these two that the act of ‘looking into’ is possible; — the ‘Great Principle,’ which is really an instrument (of perception) being figuratively spoken of as the nominative agent; just as in the case of such expressions as ‘Fuels are cooking.’ And the term ‘his’ would, in this case, refer to the ‘Conscious Being,’ as apart from the ‘Great Principle’ and the ‘Supreme Self.’

And when the ‘Supreme Self’ is spoken of as ‘looking into’ the ‘merit and demerit’ belonging to the ‘Conscious Being,’ what is meant is that all experiencing of pleasure and pain is under the control of that Supreme Being. This is what has been asserted in the following passage: — ‘Impelled by the Supreme Lord one may go either to Heaven or to the bottomless pit’; — where ‘impelling’ can stand only for ‘wish as regulated by the merit and demerit of the man.’

“But if the man’s merit and demerit were to regulate the wish of God, then this would deprive God of his very character of the Supreme Lord.”

This has been explained in the Śārīraka that the ease of God a warding happiness and unhappiness in accordance with the merit and demerit of the man stands on the same footing as the King bestowing his rewards in accordance with the nature of the services rendered by each man, — which fact does not deprive him of his kingly power. This is what is meant by the ‘Great Principle’ and the ‘Supreme Self’ ‘looking into’ the merit and demerit — of the ‘Conscious Being.’

“This cannot be right; as it would be inconsistent with what follows — ‘invested with which he obtains, etc.’ Because no one is ever spoken of as ‘invested’ — connected — with the Supreme Self. In fact, there can be no sort of connection with the Supreme Self.”

It is for this reason that the phrase ‘with which both’ of the text should he taken as referring, not to the ‘Great Principle’ and the Supreme Self, but to Merit and Demerit; and these latter also form the subject-matter of the context (and as such can be referred to by the pronoun in question) as is clear from the sentence — ‘they look into his merit and demerit.’

If the term ‘Great Principle,’ (‘mahat’), be taken as standing for the Internal Organ, then there would certainly be an incongruity, as the Supreme Self does not stand in need of an Instrument for his perceptions.

“Under Verse 18, however, the Supreme Self, which is of the nature of true Consciousness, has been spoken of as being approached; — now what sort o f approaching would this be? If it meant becoming one with him, then this could not be brought about merely by the destruction of sins. If, on the other hand, it meant capability of reaching him, then this could not be possible for one who has become deprived of his body by the dissolution of the constituent material particles.”

It is for this reason that in the sentence ‘the two look into his merit and demerit,’ the term ‘his’ must be taken, as shown above, as standing for the Self (personal). — (19)

Explanatory notes by Ganganath Jha:

‘Paśyataḥ.’ — ‘Examine’ (Medhātithi and Kullūka); — ‘by their presence, cause to be performed’ (Raghavānanda).

VERSE 12.20

Section VI - Transmigration

यद्याचरति धर्मं स प्रायशोऽधर्ममल्पशः ।
तैरेव चावृतो भूतैः स्वर्गे सुखमुपाश्नुते ॥२०॥

yadyācarati dharmaṃ sa prāyaśo'dharmamalpaśaḥ |
taireva cāvṛto bhūtaiḥ svarge sukhamupāśnute ||20||

If he practises virtue for the most part, and vice only in a small degree, then, invested with those same material substances, he obtains happiness in heaven. — (20)

Medhātithi’s commentary (manubhāṣya):

‘For the most part’ — to a very great degree.

‘Those same material substances’ — i.e., those beginning with the Great Principle and ending with the Great Elemental Substances.

He obtains happiness in heaven. — (20)

VERSE 12.21

Section VI - Transmigration

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