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10. That man is called a (true) tridandin in whose mind these three, the control over his speech (vâgdanda), the control over his thoughts (manodanda), and the control over his body (kâyadanda), are firmly fixed.

11. That man who keeps this threefold control (over himself) with respect to all created beings and wholly subdues desire and wrath, thereby assuredly gains complete success.

12. Him who impels this (corporeal) Self to action, they call the Kshetraa (the knower of the field); but him who does the acts, the wise name the Bhûtâtman (the Self consisting of the elements).

13. Another internal Self that is generated with all embodied (Kshetraas) is called Gîva, through which (the Kshetraa) becomes sensible of all pleasure and pain in (successive) births.


 


 

10. Usually an ascetic who wears three staves (danda) tied together, is called a tridandin. According to our verse this outward sign avails nothing. That man only deserves the name tridandin who keeps a threefold control (danda) over himself.

11. 'Complete success,' i. e. 'final liberation.'

12. 'This (corporeal) Self,' i. e. 'the body' (Medh., Gov., Kull.), or 'the gross visible body which includes the three sheaths' (Râgh., Nâr.). 'The Kshetraa (the knower of the field),' i. e. 'the individual Soul (Gîva),' (Medh. on verse 13, Nâr.), the Paramâtman (Nand.); Râgh. quotes, in explanation of the term 'the field,' Bhagavadgîtâ XIII, 5–6. 'The Bhûtâtman (the Self consisting of the elements),' i. e. 'the body which is composed of or a modification of the elements, i. e. of earth and so forth' (Medh., Gov., Kull., Râgh.), 'the Self which has the form of the non-sentient, the elements and so forth' (Nâr.), or ' the Gîva' (Nand.).

13. According to Medh. 'some' understand by the term Gîva 'the subtile body (linga sarîra) which is overspread by Mahat, the Great One,' because the individual soul, which is usually called Gîva, has been mentioned in verse 12 under the appellation Kshetraa. He adds that 'others' explain Gîva by 'the internal organ, which has the form of mind, intelligence, and egoism.' The former view is adopted by Râgh., while Gov., who paraphrases Gîva by manah, 'the mind,' and Kull. as well as Nâr., who render it by 'Mahat,' 'the Great One or intelligence,' lean towards the second. Nand. says, 'gîvasamgñah means "he who fully knows the Gîvas," i. e. the omniscient.' Sahagah, 'that is generated with,' means according to Medh. and Gov. 'that is associated with until the period of destruction (pralaya) or until final liberation is obtained.'