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Now no doubt can possibly arise as to the existence or non-existence of this latter Self, which, in the form of joy, satisfaction, &c., is known to every one. Hence the sloka cannot refer to that Self, and hence Brahman is different from that Self. This objection, the Purvapakshin rejoins, is unfounded.
This sloka is not correctly printed in any of the texts that I have seen. The Burdwan Pandits read tat-samim. This I think, is correct, but then asasada in the singular when the other verbs are all dual seems to be correct. The poet must have used some other verb in the dual for asasada. Some texts read Diptasya for Diptayam. This sloka does not occur in every text.
But, in immediate continuation of the clause, 'Brahman is the tail, the support, the text exhibits the following sloka: 'Non-existing becomes he who views Brahman as non-existing; who knows Brahman as existing, him we know as himself existing. Here the existence and non-existence of the Self are declared to depend on the knowledge and non-knowledge of Brahman, not of the Self consisting of bliss.
O lord of the worlds, O thou possessed of the wealth of effulgence, that fame is the life of men is evidenced by an ancient sloka sung by the Creator himself, In the next world it is fame that is the chief support of a person, while in this world pure fame lengthens life. Therefore, by giving away my ear-rings and mail with both of which I was born I will win eternal fame!
And since non-intelligent matter is subject to changes corresponding to the actions of the individual souls, it may be called 'non-being, while the souls are 'being. This the next sloka further explains 'when knowledge is pure, &c.
That wretch was false in his promises. For some reason that wicked person was separated from her. Separated from her, that wretch wandered about oppressed with woe, and burning with grief he resteth not by day or night. And at night, remembering her, he singeth this sloka.
Accustomed as the Hindus were to kingly form of government, a government without a king, would strike them exactly in the way described in the last two slokas. The second line of the 3rd sloka is read variously. The Bombay edition incorrectly reads 'Parvataccha' etc. etc.; the Bengal reading is evameva etc. etc.
The sloka commencing with Adushta and ending ratheshu cha does not occur in texts except those in Bengal. A difference reading is observable here. The sense, however, is the same. "Yudhishthira said, 'How wilt thou, O Sahadeva, bear thyself before that king? And what, O child, is that which thou wilt do in order to live in disguise.
In that region is a mighty hill named Ujjayanta which conduceth to speedy success. Regarding it the celestial Rishi Narada of great intelligence hath recited an ancient sloka. Do thou listen to it, O Yudhishthira! By performing austerities on the sacred hill of Ujjayanta in Surashtra, that abounds in birds and animals, a person becometh regarded in heaven.
Because this entire world is thy form in so far as it is pervaded as its Self by thee whose true nature is knowledge; therefore those who do not possess that devotion which enables men to view thee as the Self of all, erroneously view this world as consisting only of gods, men, and other beings; this is the purport of the next sloka, 'this which is seen. And it is an error not only to view the world which has its real Self in thee as consisting of gods, men, and so on, but also to consider the Selfs whose true nature is knowledge as being of the nature of material beings such as gods, men, and the like; this is the meaning of the next sloka, 'this world whose true nature is knowledge. Those wise men, on the other hand, who have an insight into the essentially intelligent Self, and whose minds are cleared by devotion the means of apprehending the Holy one as the universal Self , they view this entire world with all its manifold bodies the effects of primeval matter as thy body a body the Self of which is constituted by knowledge abiding apart from its world-body; this is the meaning of the following sloka: 'But those who possess knowledge, &c.
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