erisher. Therefore taking care that virtue by
being sacrificed may not sacrifice us, I never forsake virtue.
Abstention from injury is the highest virtue, and is, I ween, even
higher than the highest object of attainment. I endeavour to practise
that virtue. Therefore, let Nakula, O Yaksha, revive! Let men know that
the king is always virtuous! I will never depart from my duty. Let
Nakula, therefore, revive! My father had two wives, Kunti and Madri. Let
both of them have children. This is what I wish. As Kunti is to me, so
also is Madri. There is no difference between them in my eye. I desire
to act equally towards my mothers. Therefore, let Nakula live.' The
Yaksha said,--'Since abstention from injury is regarded by thee as
higher than both profit and pleasure, therefore, let all thy brothers
live, O bull of Bharata race!'"

[67] Lit. Letters.

[68] Behind the plain and obvious meanings of the words employed
both in the question and the answer, there is a deeper
signification of a spiritual kind. I think Nilakantha has
rightly understood the passage. By Aditya, which of course
commonly means the Sun, is indicated the unpurified soul (from
adatte sabdadin indriadivis &c.). The first question then,
becomes, 'Who is it that exalteth the unpurified soul?' The act
of exaltation implies a raising of the soul from its earthly
connections. The answer to this is, 'Brahma, i.e., Veda or
self-knowledge.' The second question--'What are those that keep
company with the soul during its progress of purification?' The
answer is, 'Self-restraint and other qualities, which are all of
a god-like or divine nature.' The third question is.--Who lead
the soul to its place (state) of rest? The answer is, 'Dharma,
_i.e._, rectitude, morality, and religious observances.' It is
often asserted that one must pass through the observances
(Karma) before attaining to a state of Rest or Truth or Pure
Knowledge. The last question is,--'On what is the soul
established!' The answer, according to all that has been
previously said, is 'Truth or Pure Knowledge.' For the soul that
is emancipated from and raised above all carnal connections, is
no longer in need of observances and acts (Karma) but stays
unmoved in True Knowledge (Janana).

[69] Nilakantha explains both Dhriti and Dwitiya in a spiritual
sense. There is no need, however, of a spiritual ex