Thus ends in the Varaha Purana the discourse designated: THE GREATNESS OF THE GITA.

Footnotes

^406:* Ganesha is the god of wisdom and remover of obstacles; hence he is invoked and worshipped at the commencement of every important undertaking. Radharamana--the Lover of Radha,--Sri Krishna.

^406:1 Prarabdha Karma--There are three kinds of Karma: (1) Sanchita or accumulated and stored up in past lives; (2) Agami or that which is yet to be done; (3) Prarabdha or that which is already bearing fruit. This last is that part of the accumulated actions (Sanchita) which has brought about the present life and will influence it until its close. The knowledge of Brahman destroys all accumulated Karma and makes the current work abortive. But the Prarabdha Karma must run out its course, though the balanced mind of a liberated man is not affected by it.

^409:8 Ardhamatra--lit. the half-syllable, and refers to the dot on the ; symbolically, it stands for the Turiya state, hence the Absolute.

^410:13 Become &c.--lit., attained to Ganahood.

^410:11 Attains to Manhood: is born every time in a man-body.

^413:23 These declarations will, no doubt, seem to be mere flights of extravagant fancy, if they are taken in their literal sense. They may be explained either (1) as mere Arthavada or a statement of glorification meant to stimulate a strong desire for the study of the Gita, which being performed from day to day, may, by the force of the truth and grandeur of one or other of its teachings, strike an inner chord of the heart some time, so much so as to change the whole nature of the man for good; (2) or, the "reading" and "reciting" and so forth, of the whole or a part, may not perhaps be taken in their ordinary sense, as meaning lip-utterance and the like, but in view of the great results indicated, they may be reasonably construed to mean the assimilation of the essence of the Gita teachings into the practical daily life of the individual. What wonder, then, that such a one who is the embodiment of the Gita would be a true Jnanin, or a Jivanmukta, or that he would, in proportion to his success of being so, attain the intermediate spheres of evolution and finally obtain Mukti?

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INDEX

INDEX TO TOPICS

ADHIBHUTA, ADHIDAIVA, ADHIYAJNA VIII. 4.

ADHYATMA VIII. 3.

ATMAN--See Brahman.

AUSTERITY (Tapas) VII. 9, X. 5, XI. 48, 53, XVI. 1, XVII. 5, 7, 14-19, 28, XVIII. 5, 42.

--threefold XVII. 14-19.

BATTLE OF KURUKSHETRA: its arrangement I. 1-11; its beginning I. 12-20; Arjuna's survey of it I. 21-27.

BRAHMAN II. 17-25, 28-30, XIII. 12-17, 31-32, XV. 6, 17-19.

BRAHMA'S DAY AND NIGHT VIII. 17.

CASTE AND DUTY ACCORDING TO ONE'S NATURE (Swa-dharma) II. 31-32, III. 35, IV. 13, XVIII. 41-48.

CHARITY threefold XVII. 20-22.

CREATION--Evolution and Involution (Srishti and Pralaya) VIII. 17-19.