Therefore the Praga and the Apdna do not forsake a sleeping person. That is called the Udana, as the life-winds are controlled ¢ (by it). And therefore those who study the Brahman engage in penance’ of which I am the goal®. In
' Cf. note 4, p. 247 supra, and:p. 253.
* Arguna Misra says this means the five great elements, the eleven organs (active and perceptive, and the mind), the life-wind, and the individual soul.
* The Prana is at the nose, the Apdna at the arms, the Sam4na at the navel, the Vy4na pervades the whole body, and the Udana is at all the joints ; cf. Yoga-sftra III, 38 seq. Nilakamtha says this explains how the ‘expanse’ (meaning, he says, the operations of the creation, &c.) ‘proceeds ’ from the Brahman. See on the life-winds, Brrhadaranyaka, p. 667; AAandogya, pp. 42-188; Sinkhyatattvakaumudi, p. 96 ; Vedanta Paribhash4, p. 45; p. 271 infra,
* The self, Arguna Misra. Nilakam/Aa says, ‘the Prisa accompanied by the Apina.’
* Le. into the Priva and Apina, Arguna Misra.
® Nilakan/ha derives the word thus, utkarshewa Anayati.
* T.e. the subjugation of the life-winds as indicated at Git4, p. 61.
® The meaning of the passage as a whole is not very clear, and the commentators afford but little help. The sense appears to be this: The course of worldly life is due to the operations of the life-winds which are attached to the self and lead to its manifestations as individual souls. Of these, the Sam4na and Vy4na are
CHAPTER V, 21. 259
the interior, in the midst of all these (life-winds) which move about in the body and swallow up one another ?, blazes the Vaisv4na fire*® sevenfold. The nose, and the tongue, and the eye, and the skin, and the ear as the fifth, the mind and the understanding, these are the seven tongues‘ of the blaze of Vaisvanara. That which is to be smelt, that which is to be drunk, that which is to be seen, that which is to be touched, and likewise that which is to be heard, and also that which is to be thought of, and that which is to be understood, those are the seven (kinds of) fuel for me’ That which smells, that which eats, that which sees, that which touches, and that which hears as the fifth, that which thinks, and that which understands, these are the seven great officiating priests*. And mark this always, controlled and held under check by the Préza and Apana, into which latter the former are absorbed in sleep. The latter two are held in check and controlled by the Udana, which thus controls all. And the control of this, which is the control of all the five, and which is otherwise called penance, destroys the course of worldly life, and leads to the supreme self.
? Le. within the body. * As explained in note 8, p. 258.
And the control of this, which is the control of all the five, and which is otherwise called penance, destroys the course of worldly life, and leads to the supreme self.
? Le. within the body. * As explained in note 8, p. 258.
* This, says Nflakan¢ha, explains the word ‘I’ in the sentence preceding. Vaisvanara is a word often used to denote the self. The Vishamasloki derives it thus, ‘that which saves all beings from hell ;’ see the Prasna-upanishad, pp. 167-188 (where seven tongues are also referred to); Musdaka, p. 292; XAA&ndogya, p- 364; Mandukya, p. 341.
* Cf. Taittirfya-4ranyaka, p. 802.
® Te. the Vaisvanara. Cf. Taittirtya-dranyaka, p. 803 and gloss.
* These I take to be the powers of hearing, &c., which are presided over by the several deities; or, better, perhaps, they may mean the soul distinguished as so many with reference to these several powers; cf. Brihaddranyaka, p. 169; Maitrf, p. 96; Prasna, pp. 214, 215; Kaushftaki, p. 96; Aitareya, p. 187; KAandogya, p. 616. The latter sense is accepted by Arguna Misra.
p. 82
p. 260
O beautiful one! The learned sacrificers throwing (in) due (form) the seven offerings into the seven fires in seven ways, produce them in their wombs"; (namely), that which is to be smelt, that which is to be drunk, that which is to be seen, that which is to be touched, and likewise that which is to be heard, that which is to be thought of, and also that which is to be understood. Earth, air, space, water, and light as the fifth, mind and understanding, these seven, indeed, are named wombs. All the qualities which stand? as offerings are absorbed in the mouth of the fire*; and having dwelt within that dwelling are born in their respective wombs‘. And in that very (principle), which is the generator of all entities, they remain absorbed during (the time of) deluge. From that® is produced smell; from that is produced taste; from that is produced colour; from that touch is produced; from that is produced sound; from that doubt® is produced; from that is produced determination. This (is what) they know as the sevenfold production. In this very way was it’ comprehended by the ancients. Becoming perfected by the perfect sacrifice *, they were perfectly filled with light.’
1 The next clause explains this; that which is to be smelt is earth, and so on throughout. The men who sacrifice all sensuous objects, get such powers that they can create the objects whenever they like. As to ‘in their wombs,’ sce Yoga Bhashya, p. 108.
* T.e. are so treated in the above allegory.
* T.e. the Brahman. .
* T.e. when the sacrificer wishes, as stated in note 1.
® That principle—viz. the Brahman.
* This is the operation of the mind, see Gita, p. 57 note.
' The Brahman, Arguna Misra. Or it may be the ‘ sevenfold production.’
* The wholesale sacrifice of all sensuous perceptions. The
CHAPTER VI, 6. 261
Cuarter VI.
The Brahmanaa said :
® That principle—viz. the Brahman.
* This is the operation of the mind, see Gita, p. 57 note.
' The Brahman, Arguna Misra. Or it may be the ‘ sevenfold production.’
* The wholesale sacrifice of all sensuous perceptions. The
CHAPTER VI, 6. 261
Cuarter VI.
The Brahmanaa said :
On this, too, they relate this ancient story. Learn now of what description is the institution of the ten sacrificial priests?. The ear ®%, the skin, the two eyes, the tongue, the nose, the two feet, the two hands, speech, the genital organ, and the anus, these, verily, are ten sacrificial priests, O beautiful one! Sound, touch, colour, and taste, smell, words, action, motion, and the discharge of semen, urine, and excrement, these are the ten oblations. The quarters, wind, sun, moon, earth and fire, and Vishzu also, Indra, PragApati, and Mitra, these, O beautiful one! are the ten fires*: The ten organs are the makers of the offering; the offerings are ten, O beautiful one! Objects of sense, verily, are the fuel; and they are offered up into the ten fires. The mind is the ladle‘; and the wealth is the pure, highest knowledge®. (Thus) we have heard, was the universe duly divided*. And the mind, which is the instruroot corresponding with perfect occurs three times in the original, hence the repetition of perfect above.
1 Cf. Taittirtya-brahmana, p. 411, and Aramyaka, p. 281.
* Cf. Brishadfranyaka, p. 459. The reading in the printed edition of Bombay is defective here.
® See p. 337 seq., where all this is more fully explained. And cf. the analogous Buddhistic doctrine stated at Lalita Vistara (Translation by Dr. R. Mitra), p. 11.
* See Taittirfya-Grasyaka loc. cit., and cf. Gité, p. 61. ‘The wealth’ probably means the Dakshin& to be given to the priests, which is mentioned at Gfta, p. 119.
* The ‘priests’ here being the senses, the knowledge would accrue to them, as to which cf. Gfel, p. 108.
® See note 3.
262 aNnuciTA.
ment of knowledge, requires everything knowable' (as its offering). The mind is within the body the upholder of the frame, and the knower is the upholder of the body*. That* upholder of the body is the G4rhapatya fire; from that another is produced, and the mind which is the Ahavantya ; and into this the offering is thrown. Then the lord of speech was produced‘; that (lord of speech) looks up to the mind. First, verily, are words produced; and the mind runs after them.
1 Each sense can only offer up its own perceptions—the mind offers up all knowledge whatever.
* Arguna Misra says this is an implied simile, the mind is an upholder of the body as the ‘ knower’ or self is.
First, verily, are words produced; and the mind runs after them.
1 Each sense can only offer up its own perceptions—the mind offers up all knowledge whatever.
* Arguna Misra says this is an implied simile, the mind is an upholder of the body as the ‘ knower’ or self is.
* Arguna Misra says this means ‘the mind.’ I think it better to take it here as the self (see p. 238 supra), to which the ‘ mind’ and the ‘other,’ mentioned further on, would be subordinate; the ‘other’ Arguna Misra renders by the ‘ group of the senses.’ The senses are compared to fires at Gita, p. 61. The passage at Taittiriya-Arazyaka above cited refers only to the Garhapatya and Ahavaniya fires. Nilakan/ha’s text and explanation of this passage are, to my mind, not nearly so satisfactory as Arguna Misra’s.
* In the Taittirtya-brahmaza and Aranyaka loc. cit. the equivalent of the original word for ‘lord of speech’ here occurs, viz. Viakpati for Vasaspati here; but that is there described as the Hotr# priest, and speech itself as the Vedi or altar. The commentator there interprets ‘lord of speech’ to mean the wind which causes vocal activity, and resides in the throat, palate, &c. As to mind and speech, see also KAindogya, pp. 285-441, and comments of Sankara there. The meaning of this passage, however, is not by any means clear to my mind. The Dasahour mantras in the Taittiriya are stated to be the mantras of the IshA, or sacrifice, performed by Pragipati for creation. It is possible, then, that the meaning here is, that speech which is to be learnt by the pupil, as stated further on—namely, the Vcdas—was first produced from that Ishf (cf. KullQka on Manu I, 21). But to understand that speech, mind is necessary ; hence it is said to look up to the mind. The Bréhmana’s wife, however, seems to understand speech as ordinary speech, hence her question.
CHAPTER VI, I5. 263
The Brahmaaa’s wife said :
How did speech come into existence first, and how did the mind come into existence afterwards, seeing that words are uttered (after they have been) thought over by the mind? By means of what experience does intelligence come to the mind, and (though) developed, does not comprehend! ? What verily obstructs it?
The Brahmaza said :
The Ap4na becoming lord changes it into the state of the Apna in consequence. That is called the movement of the mind, and hence the mind is in need (of it)*. But since you ask me a question regarding speech and mind, I will relate to you a dialogue between themselves. Both speech and mind went to the self of all beings® and spoke (to him thus), ‘Say which of us is superior; destroy our doubts, O lord!’ Thereupon the lord positively said to speech, ‘Mind (is superior).’ But speech thereupon said to him,'‘I, verily, yield (you) your desires 4”
Both speech and mind went to the self of all beings® and spoke (to him thus), ‘Say which of us is superior; destroy our doubts, O lord!’ Thereupon the lord positively said to speech, ‘Mind (is superior).’ But speech thereupon said to him,'‘I, verily, yield (you) your desires 4”
1 This, again, is to my mind very hard to understand. The original word for ‘intelligence’ is mati, which at AA4ndogya, p. 514, Sankara interprets thus: ‘intelligence is pondering, application to (literally, respect for) the subject of thought.’ The original for ‘developed,’ Arguna Misra renders by ‘ mixed or assimilated with ;’ and ‘does not comprehend,’ he takes to mean ‘ does not understand—speech or words.’ This question appears to be suggested by the last words of the previous speech.
* These two sentences are again very obscure. Nilakas/ha, as usual, deserts his original, giving peculiar meanings to the words without producing any authority. Arguna Misra is very meagre, and besides the MS. is very incorrect. See p. 264, note 5 infra.
* Le. Pragdpati, says Arguna Misra, which seems to be justified by the sequel. Nilakas/4a takes it to mean the individual self, which doubtless is its meaning elsewhere, e. g. Maitrf, p. 56.
* I.e. speech conveys information on all matters, Arguna Mista;
264 anucftA.
The Brahmaaa! said:
Know, that (in) my (view), there are two minds ’, immovable and also movable. The immovable, verily, is with me; the movable is in your dominion. Whatever mantra, or letter, or tone goes to your dominion, that indeed is the movable mind*. To that you are superior. But inasmuch, O beautiful one! as you came personally to speak to me (in the way you did)‘, therefore, O Sarasvatt! you shall never speak after (hard) exhalations®. The goddess speech, verily, dwelt always between the Praza and Ap4na*. But, O noble one! going with the Apana as the means of acquiring desired fruit, visible or invisible, is learnt by speech, Nflakansha. Cf. as to all this, Brihad4ramyakaupanishad, pp. 50 seq. and 261.
' Le. Nilakantha says, ‘the Brahmasa named mind,’ alluding apparently to p. 310 infra. But the reading of some of the MSS., viz. Brahman for the Brahmana, seems preferable, having regard to what follows. Apparently, the Bréhmaza’s own speech should begin at ‘The goddess speech’ further on.
* Nilakan/ha says, immovable=to be understood by the external senses; movable=not perceptible by senses, such as heaven, &c., which is not quite intelligible. Arguna Misra says, the immovable mind is that of the teacher, which is fixed, as it has not to learn or acquire anything, while that of the pupil is movable as acquiring new impressions and knowledge.
Arguna Misra says, the immovable mind is that of the teacher, which is fixed, as it has not to learn or acquire anything, while that of the pupil is movable as acquiring new impressions and knowledge.
* Le. it is the movable mind which takes cognisance of the significations of all mantras (sacred texts), letters, tones, in which, I presume, sacred instruction is conveyed. To this mind, speech is superior, as that mind only works on what speech places before it; but the mind which is ‘with’ PragApati, is superior to speech as it is not dependent on speech like the other.
* Ie. proudly, about her being the giver of desires to Brahman.
* I.e., says Arguna Misra, the words will not come out with the Prama life-wind and convey any sense to the hearer, but will be absorbed down into the Ap4na life-wind, and not be articulated as speech at all. Cf. Kaushitaki, p. 41; Kasha, p. 184 (with glosses) ; and KAAndogya, p. 42.
‘ Ie, I presume, was dependent on the two life-winds named.
CHAPTER VI, 25. 265
wind?, though impelled, (in consequence of) being without the Prdaa, she ran up to Pragdpati, saying, ‘Be pleased *, O venerable sir!’ Then* the Praza appeared again nourishing speech. And therefore speech never speaks after (hard) exhalation. It is always noisy or noiseless. Of those two, the noiseless is superior to the noisy * (speech). This excellent (speech), like a cow, yields milk *, and speaking of the Brahman it always produces the eternal (emancipation). This cow-like speech, O you of a bright smile! is divine, with divine * power. Observe the difference of (its) two subtle, flowing (forms)’.
The Brahmaza’s wife said : What did the goddess of speech say on that occasion in days of old, when, though (she was)
impelled with a desire to speak, words could not be uttered ? The Brahmana said :
The (speech) which is produced in the body by
Cf. p. 353 infra. For this sense of the word ‘ between,’ see p. 258 supra, and XAdndogya-upanishad, p. 623.
And not with the Prasa, so as to be articulated. Cf. p. 264.
* I.e. to withdraw the ‘curse’ pronounced, as above stated.
* After the curse was withdrawn, says Arguna Misra. Cf. Brthadaranyaka, p. 317.
* Since, says Arguna Misra, noiseless speech is the source of all words—V4nhmaya. Perhaps we may compare Aitareya-brihmasa (Haug), p. 47.
* Viz. Vanmaya ; milk, as a source of pleasure.
* Le. enlightening, Arguna Misra. But, perhaps, the translation should be, ‘has powers divine and not divine.’ As to this, cf. Saakhya Bh4shya on III, 41, and Sankhyatattvakaumudf, p. 118, and Wilson’s Sénkhya K4rika, p. 37 (Sanskrit), and Svetisvatara, p. 284 (gloss).
* Arguna Misra refers to a ‘ Satapatha text’ in praise of the subtle speech. I cannot trace the text. But see Nirukta (Roth), pp. 167-187.
p. 266
Saakhya Bh4shya on III, 41, and Sankhyatattvakaumudf, p. 118, and Wilson’s Sénkhya K4rika, p. 37 (Sanskrit), and Svetisvatara, p. 284 (gloss).
* Arguna Misra refers to a ‘ Satapatha text’ in praise of the subtle speech. I cannot trace the text. But see Nirukta (Roth), pp. 167-187.
p. 266
means of the Praza', and which then goes into the Apana, and then becoming assimilated with the Udana leaves the body’, and with the Vyana envelopes all the quarters *, then (finally) dwells in the Sam4na‘*. So speech formerly spoke. Hence the mind is distinguished by reason of its being immovable, and the goddess distinguished by reason of her being movable °.
Cuapter VII.
The Brahmaza said: On this, too, O beautiful one! they relate this ancient story, (which shows) of what description Is the institution of the seven sacrificial priests*. The
* Cf. Khandogya, p. 285, and the passage there quoted by Sankara as well as Anandagiri’s gloss. And see, too, P. 353 infra.
* Viz. the part of it which specially appertains to speech—the throat, &c.
* All the nAdis or passages of the body, Arguna Misra.
* I.e. at the navel in the form of sound, as the material cause of all words. There and in that condition speech dwells, after going through the body, as above stated. There, adds Arguna Misra, devotees are to meditate on speech.
* This is not quite clear, but the meaning seems to be, that the merit of the immovable mind consists in its unchangeability, and that of speech in being the cause of variations in the movable mind by conveying new knowledge and new impressions. Cf. on this result, AZandogya-upanishad, p. 482.
* Arguna Misra says, the last chapter explained Prixdy4ma, and this explains Pratyahara. Pras4ydma is the restraint of the lifewinds, Pratyahara that of the senses, according to the Yoga philosophy (see the quotation in the commentary at Yoga-s(tra LI, 1, and see also pp. 141-145). Cf. also Gita, p. 61. The Saptahowr-vidhana as taught in the Taittiriya-brahmana and Aramyaka is to be found a few pages after the pages referred to for the Dasahovs-vidbina at p. 263 supra. And the other Vidhinas also are to be found in the same parts of those books.
CHAPTER VII, 12. 267
nose, and the eye, and the tongue, and the skin, and the ear as the fifth, mind and understanding, these are the seven sacrificial priests separately stationed. Dwelling in a minute space, they do not perceive each other. Do you, verily, O beautiful one! learn about these sacrificial priests, (which are) seven according to (their several) natures.
The Braéhmana’s wife said: How (is it) these do not perceive each other, dwelling (as they do) in a minute space? What
are their natures, O venerable sir? Tell me this,
O lord! . The Brahmaza said:
learn about these sacrificial priests, (which are) seven according to (their several) natures.
The Braéhmana’s wife said: How (is it) these do not perceive each other, dwelling (as they do) in a minute space? What
are their natures, O venerable sir? Tell me this,
O lord! . The Brahmaza said:
Not knowing the qualities (of anything) is ignorance (of it). Knowledge of the qualities is knowledge. And these never know the qualities of each other. The tongue, the eye, the ear likewise, the skin, the mind, and the understanding also, do not apprehend smells, the nose apprehends them. The nose, the eye, the ear likewise, the skin, the mind, and the understanding also, do not apprehend tastes, the tongue apprehends them. The nose, the tongue, the ear likewise, the skin, the mind, and the understanding also, do not apprehend colours, the eye apprehends them. The nose, the tongue, and next the eye, the ear, the understanding, the mind likewise, do not apprehend (objects of) touch, the skin apprehends them. The nose, the tongue, and the eye, the skin, the mind, and the understanding also, do not apprehend sounds, the ear apprehends them. The nose, the tongue, and the eye, the skin, the ear, and the understanding also, do not apprehend doubt, the mind apprehends it. The nose, the tongue, and the eye, the skin, the ear, and the mind
268 ANuGITA.
also, do not apprehend final determination, the understanding apprehends it. On this, too, they relate this ancient story,—a dialogue, O beautiful one! between the senses and the mind.
The mind said:
The nose smells not without me, the tongue does not perceive taste, the eye does not take in colour, the skin does not become aware of any (object of) touch. Without me, the ear does not in any way hear sound. I am the eternal chief among all elements'. Without me, the senses never shine, like an empty dwelling, or like fires the flames of which are extinct. Without me, all beings, like fuel half dried and half moist, fail to apprehend qualities or objects, even with the senses exerting themselves’.
The senses said:
This would be true as you believe, if you, without us, enjoyed the enjoyments (derived from) our objects *. If when we are extinct, (there is) pleasure and support of life, and if you enjoy enjoyments, then what you believe is true; or if when we are absorbed‘, and objects are standing, you enjoy objects according to their natures by the mere operation of the mind.
* Cf. Kaushftaki-upanishad, p. 93; KA&ndogya, p. 297; Maitrf, p. 158; and Brshadaranyaka, p. 284. The passages in the last two works seem to be identical ones.
* T.e. in their respective operations.
* Cf. Kaushftaki-upanishad, p. 93; KA&ndogya, p. 297; Maitrf, p. 158; and Brshadaranyaka, p. 284. The passages in the last two works seem to be identical ones.
* T.e. in their respective operations.
* The implication, of course, is, as Arguna Misra says, that this is not so, as what is not perceived by the senses cannot be the object of the mind’s operations,—a proposition which reminds one of the maxim, ‘ Nihil est in intellectu quod non fuerit in sensu,’ apparently without Leibnitz’s limitation of it. Cf. Archbishop Thomson's Laws of Thought, p. 52.
* As in sleep, &c.
CHAPTER VII, 27. 269
If again you think your power over our objects is constant!, then take in colours by the nose, take in tastes by the eye, take in smells by the ear, take in (objects of) touch by the tongue, and take in sounds by the skin, and also (objects of)? touch by the under- Standing. For those who are powerful have no rules (to govern them); rules are for the weak. You should accept enjoyments unenjoyed before; you ought not to enjoy what has been tasted? (by others). As a pupil goes to a preceptor for Vedic learning, and having acquired Vedic learning from him, performs the directions of the Vedic texts, so you treat as yours‘ objects shown® by us, both past and future’, in sleep and likewise wakefulness. Besides, when creatures of little intelligence are distracted in mind, life is seen to be supported, when our objects’? perform their functions. And even after having carried on numerous mental operations, and indulged in dreams, a creature, when troubled by desire to enjoy, does run to objects of sense only. One entering upon enjoyments, resulting from mental operations (alone), and not connected with objects
‘Le. if you can enjoy objects independently of the senses, whenever you choose to perform your operations. This, says Arguna Misra, meets an objection which might be made, that the mind at the time stated does not desire objects.
* Sic in original. It comes twice.
* Eating what has been tasted by another is a cause of degradation. Cf. K4andogya, p. 81; Maitrf, p. 103; and p. 363 infra.
* You incorrectly attribute to yourself the quality of apprebending them.
* Ie. presented before you by us.
* This is not quite clear. Arguna Misra has, ‘not past, not future ;’ literally, ‘not come, not gone.’
* Viz. smell, sound, &c.; not by the mere operations of the mind, but by obtaining the objects, is life supported.
rsp. 270 of sense, (which is) like entering a house without a door', always meets death, on the exhaustion of the life-winds?, as a fire which is kindled (is extinguished) on the exhaustion of fuel. Granted, that we have connexions with our (respective) qualities, and granted that we have no perception of each other’s qualities; still, without us, you have no perception *, and so long no happiness can accrue to you.
Cuarter VIII.
The Brdhmaaa said:
Granted, that we have connexions with our (respective) qualities, and granted that we have no perception of each other’s qualities; still, without us, you have no perception *, and so long no happiness can accrue to you.
Cuarter VIII.
The Brdhmaaa said:
On this, too, they relate an ancient story, O beautiful one! (showing) of what description is the institution of the five sacrificial priests. The learned know this to be a great principle, that the Prasa and the Apdna, and the Udana, and also the Samana and the Vy4na, are the five sacrificial priests.
The Brahmana’s wife said:
My former belief was that the sacrificial priests were seven by (their) nature‘. State how the great principle is that there are verily five sacrificial priests®.
* The senses are the doors of the house here, as they are among the doors of the city at Git, p. 65.
* Owing to the want of food, &c. Cf. Maitri, p. 112, and KAdndogya, p. 422.
* Perception of pleasure, says Arguna Misra; but he takes the subsequent clause to mean this, ‘and without you no pleasure accrues to us either.’ The text is here in an unsatisfactory state.
* As stated in the last chapter; some MSS, read ‘ your’ for ‘my’ at the beginning of the sentence.
* Arguna Misra says that in this Pagsahotrr-vidhana the five chief Hotrss only are stated for briefly explaining the Praw4yama.
CHAPTER VIII, 7. 271
The Brahmaza said:
The wind prepared by the Praza afterwards becomes the Apana. The wind prepared in the Apana then works as the Vy4na. The wind prepared by the Vy4na works as the Uddna. And the wind prepared in the Udana is produced as Samana’. They formerly went to the grandsire, who was born first, and said to him, ‘Tell us which is greatest among us. He shall be the greatest among us*.’
Brahman said:
He, verily, is the greatest, who being extinct, all the life-winds in the body of living creatures become extinct; and on whose moving about, they again move about. (Now) go where (you) like.
The Praza said: When I am extinct, all the life-winds in the body
* Arguna Misra says, ‘The wind going to the Prana, and being obstructed in upward progress by the Prasa, goes to the Ap4na, and then unable to go upwards or downwards, enters the passages or n&ats of the body and becomes Vy4na. In the same way Udana, by the collision of the two, produces sound in the throat, and depends on Prana and Apina; so, too, the Samana dwelling in the navel and kindling the gastric fire is also dependent on those two.’ The meaning seems to be that one life-wind is distributed in the different places, and gets different names, as stated, in the order mentioned. See Maitrf, p. 28.
See Maitrf, p. 28.
* A similar visit on the part of the Prazas (who, however, are not there the life-winds only, but the Prana life-wind and the active organs) to Pragapati is mentioned at Brrhad4ranyaka-upanishad, p. 1016, and AAdndogya, p. 297. Cf. also Prasna, p. 178; Brihadframyaka, p. 317; and Kaushftaki, p. 63. See also, generally, as to the life-winds and their functions, Brrhadiranyaka, p. 280, and Sahkara’s comment there; Yoga-sfitras III, 38, and comment; Cowell’s note at Maitri, p. 247; Santi Parvan (Moksha Dharma), chap. 184, st. 24-25; chap. 18g, st. 1 seq.; and p. 2568 supra.
272 anucitA, of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!
The Brahmaza said:
Then the Praza became extinct, and again moved about. Then the Sam4ina and Udana also', O beautiful one! spoke these words, ‘ You do not pervade all this here as we do. You are not the greatest among us, O Prdaa, because the Apdna is subject to you.” The Praza again moved about’, and the ' Apana* said to him.
The Apana said: When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!
The Brdhmaaza said:
Then the Vy4na and the Udana addressed him who was speaking (thus): ‘ You are not the greatest, O Apana! because the Prdza is subject to you.’ Then the Apina moved about, and the Vy4na spoke to him: ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life winds in the body of living creatures become extinct.
' Arguna Misra says, Vydna and Apana also by force of the two ‘ands’ which occur in the original; and so in other places too.
* Arguna Misra says on this, ‘The Praza moves upwards through the help of the Apdna. If it moved downwards, it would be simply absorbed into the Apina.’
* Ie. recommenced its proper operation in its proper place.
* And the other life-winds also, Arguna Misra says, the name Prana being merely ‘indicative,’ as the phrase is, of the class to which it belongs.
CHAPTER VIII, 21. 273
- And on my moving about, they again move about. I am the greatest. See I am extinct!’
The Brahmaza said:
* And the other life-winds also, Arguna Misra says, the name Prana being merely ‘indicative,’ as the phrase is, of the class to which it belongs.
CHAPTER VIII, 21. 273
- And on my moving about, they again move about. I am the greatest. See I am extinct!’
The Brahmaza said:
Then the Vy4na became extinct, and again moved about. And the Praza and Apna, and the Udana, and the Sam4na, spoke to him,‘You are not the greatest among us, O Vy4na! because the Sam4na’ is subject to you. The Vy4na moved about again, and the Samana spoke again. ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!’ Then the Samana moved about, and the Ud4na said to him: ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life-winds in the body of living creatures become extinct ; and on my moving about, they again move about. I am the greatest. See I am extinct!’ Then the Udana became extinct, and again moved about. And the Prava and Apdna, and the Samana, and the Vy4na also, spoke to him: ‘O Ud4na! you are not the greatest. The Vy4na? only is subject to you.’
The Brahmana said:
Then Brahman, the lord of (all) creatures, said to them who were assembled together: ‘You are all greatest, and not greatest’. You are all possessed
* Because the Samana helps in the digestion of the food which afterwards goes to the Vy4na for distribution through the nAais.
* Because the Udana is able to generate sound after the nidis are filled up by the Vy4na.
* ‘Not greatest’ because none of them is independent of the other. ‘Greatest’ Arguna Misra renders by ‘ superior to objects.’
(8) T
274 ANuGITA, of one another's qualities’. All are greatest in their own spheres, and all support one another. There is one unmoving? (life-wind). There are others moving about, (which are) five, owing to (their) specific qualities. My own self is one only’, (but) accumulated in numerous (forms). Being friendly with one another, and pleasing one another, go away happily. Welfare be to you! Support one another.’
CuaptTer IX,
The Brdhmaaa said:
On this, too, they relate this ancient story, a dialogue between N4rada and the sage Devamata.
Devamata said: When a creature is about to be born, what comes into existence first, his Praza, or Apana, or Samana, or Vyana, or else Udana ?
Narada said:
By whichever the creature is produced, that which is other than this first comes to him. And the pairs of the life-winds should be understood, which (move) upwards, or downwards, or transversely.
' This ‘s not quite clear. I presume it means that each one has the generic qualities which make the others great in their own spheres ; but the specific qualities are different.
And the pairs of the life-winds should be understood, which (move) upwards, or downwards, or transversely.
' This ‘s not quite clear. I presume it means that each one has the generic qualities which make the others great in their own spheres ; but the specific qualities are different.
* The one life-wind is supposed here to be generally unmoving, but its distribution among the different parts of the body as specified, for instance, in the commentary on the Yoga-sftra III, 38, gives it the different names. The expression does not seem to be quite accurate for this, which neverthcless seems to be the true, sense.
* Another reading is, ‘ That one is my own self.’ Cf. Maitrf, pp. 28 seq., 105, and Brrhadaranyaka, p. 169.
CHAPTER IX, 9. 275
Devamata said:
By which (of the life-winds) is a creature produced ? and which (of them) first comes to him? Explain to me also the pairs of the life-winds, which (move) upwards, or downwards, or transversely.
Narada said:
Pleasure is produced from a mental operation’, and (it) is also produced from a sound, (it) is also produced from taste, and (it) is also produced from colour, and (it) is also produced from touch, and (it) is also produced from smell. This is the effect* of the Udana; the pleasure is produced from union®. From desire the semen is produced; and from the semen is produced menstrual excretion. The semen and the blood are produced by the Samana and the Vyana in common‘. From the combination of the semen and the blood, the Prasa comes first into operation; and the semen being developed by the Praza, the Apana then comes into operation. The pair Praza and Apina go upwards and downwards, and the Samana and Vy4na are called the pair (moving) transversely. It is the teaching of the
* Tie. desire. ‘Sound’=recollection of a woman's voice ; ‘taste,’ scil. of chastity ; ‘colour’=the beauty of a woman, Arguna Misra. Cf. Apastamba I, 2, 7, 8, and Lalita Vistara, p. 19.
* Literally, ‘form,’ which Arguna Misra interprets to mean effect, and adds, ‘ The Ud4na causes mental activity, and by mental activity sound &c. are apprehended.’
® Ie. of Udana and mind, Arguna Misra; adding, ‘the result is that a creature is produced by the Udana.’
* Or, perhaps, generally, that is to say, the store of them, the specific semen being produced from desire, as before stated. The Samfna’s function is the digestion of food, and that of the Vyana is the distribution of the digested food to the whole body through the nadis, hence the proposition in the text,
T2
276 anucitA,
The Samfna’s function is the digestion of food, and that of the Vyana is the distribution of the digested food to the whole body through the nadis, hence the proposition in the text,
T2
276 anucitA,
Veda, that the fire verily is all the deities’, and knowledge (of it) arises among Brahmazas, being accompanied by intelligence*. The smoke of that (fire), which is of excellent glory, (appears) in the shape of (the quality of) darkness; (its) ashes, (the quality of) passion; and (the quality of) goodness is that in connexion with it*, in which the offering is thrown. Those who understand the sacrifice understand the Samana and the Vydna as the principal (offering). The Praza and Apdna are portions ¢ of the offering of clarified butter, and between them is the fire. That is the excellent seat of the Udana as understood by Brahmazas*. As to that which is distinct from these pairs*, hear me speak about
1 Cf. inter alia, Aitareya-brahmana (Haug’s ed.), p. 1.
* Arguna Misra says intelligence means ‘discussion, or argument’ The connexion of this with what has gone before, according to Arguna Misra, is this, that the author having first stated the five Hotrts fully, now explains in what the Prana and Ap4na are to be offered up for acquiring the Pranayama. The fire he takes to mean the self. Cf, what has been said about Vaisvanara above, p. 259.
* That is to say, the flame, I take it. He is drawing out here the figure of the fire.
* These are only a subordinate part of the offering, called Agyabhiga. They are called subordinate, I suppose, as the operations of the Samana and Vy4na are more practically important for vitality. The fire is the self. The place of the principal offering is between the Agyabhdgas, as stated by Arguna Misra.
* The Ud4na is here treated as the life-wind into which the others are to be offered up. See p. 258, and note 8 there.
* The next three sentences seem to indicate what is to be destroyed in common with the life-winds. One has to get rid of all notions about day and night, good and evil, existence and nonexistence, and then final emancipation is reached. The fire, which is common to all the passages, stands for the self; into that apparently all the ideas of time, and good and evil, and so forth, are to be offered as the life-winds are ; and that fire stands in the place of the Udina, for this purpose, as into the last all the other life-w:nds
CHAPTER X, 2. 277
p. 277
that. Day and night are a pair, between them is the fire. That is the excellent seat of the Uddna as understood by Brahmasas. That which exists and that which does not exist are a pair, between them is the fire. That is the excellent seat of the Udana as understood by Brahmanas. The two— good and evil—are a pair, between them is the fire. That is the excellent seat of the Udana as understood by Brahmaaas. First', the Samana and VyAna, their function’ is performed: then, secondly, the Samana comes into operation again. Then the VAmadevya® for tranquillity, and tranquillity is the eternal Brahman. This is the excellent seat of the Udana as understood by Brahmaazas.
CHAPTER X.
On this, too, they relate an ancient story (showing) of what nature is the institution of the Aaturhotra‘. The due performance of it in its entirety is now taught. Hear me, O good woman! state this wonhave to be offered. As to that which exists, &c., cf. Gft4, p. 103, and p. 370, note 9 infra. As to good and evil and generally, cf. KkAndogya, p. 60; Kaushftaki, p. 19. They are nothing to one who knows the Brahman. Day and night Arguna Misra takes to mean the Id4 and Pingala nadis, between which is the Sushumsé, as they are connected with the sun and moon. But the sense of the whole passage is far from clear.
* Arguna Misra understands these to be three Savanas.
* Of taking into the n4dis the food digested in the night, this is the morning Savana; the afternoon Savana is the kindling of the gastric fire for digesting new food.
* The Vamadevya is a sOkta beginning ‘ Kay4 nas Aitra’ (Rv. IV, 31,1). The singing of it is the third Savana, Arguna Mista. And see Taittirfya-dramyaka, p. 889.
* Cf. Aitareya-brahmasza (Haug), pp. 132, 133-
278 anucitA.
derful mystery. The instrument, the action, the agent, and emancipation’, these, indeed, O you of a (pure) heart! are the four Hotrzs by whom this universe is enveloped. Hear also the assignment of causes exhaustively*. The nose, and the tongue, and the eye, and the skin, and the ear as the fifth, mind and understanding, these seven should be understood to be the causes of (the knowledge of*) qualities. Smell, and taste, and colour, sound, and touch as the fifth, the object of the mental operation and the object of the understanding‘, these seven are causes of action. He who smells, he who eats, he who sees, he who speaks, and he who hears as the fifth, he who thinks, and he who understands, these seven should be understood to be the causes of the agents®. These *, being possessed of qualities’, enjoy their own qualities, agreeable and disagreeable. And I am here devoid of qualities. Thus these seven are the causes of emancipation *®. And among the learned who understand (everything), the
’ Cf. as to the three first,Gita, p.123. They are the four categories, to one or other of which everything in the world may be referred.
And I am here devoid of qualities. Thus these seven are the causes of emancipation *®. And among the learned who understand (everything), the
’ Cf. as to the three first,Gita, p.123. They are the four categories, to one or other of which everything in the world may be referred.
* The texts here differ. Arguna Misra’s reading he interprets to mean ‘the subjugation of these Hotris.’ The reading followed in the text seems to some extent to be supported by the sequel But the passage altogether is not very clear.
* So Arguna Misra—through these the knowledge of the quahties of objects of sense is acquired.
‘ The sensations, or perceptions, referred to lead to action.
* This seems to mean, that the powers of smelling, &c., when attributed to the self, make him appear as an agent, as an active principle.
* Le. action, agent, and instrument, Arguna Misra.
* Te. the three, goodness, passion, and darkness.
* It is these seven from which the self is to be emancipated. ‘1’ must mean the self, not the Brahmasa who speaks.
CHAPTER X, 14. 279
qualities! which are in the position of the deities, each in its own place, always enjoy the offering according to prescribed rules. To him who is not learned, eating various (kinds of) food, the (feeling of this or that being) mine adheres. And cooking food for himself, he, through the (feeling of this or that being) mine, is ruined*. The eating of that which should not be eaten, and drinking of intoxicating drinks also destroys him. He destroys the food, and destroying that food he is destroyed in return. The learned man, being (himself) a ruler, destroying this food again produces it*. And not even a trifling obstacle‘ arises to him from that food. Whatever is thought by the mind, whatever is spoken by speech, whatever is heard by the ear, whatever is seen by the eye, whatever is touched by the sense of touch, and whatever is smelt by the nose, absorbing all these offerings from all sides, together with those (senses) which with the mind are six*, my fire’ of (high) qualifications, shines dwelling within the body. My sacrifice of concentration of mind is in progress, the performance of which yields the fire® of knowledge ;
* Le. I presume, the senses. Cf. Gita, p. 55. The learned do not suppose their self to have aught to do with them. Cf. Gita, p. 64.
* Cf. Gitd, p. 53; Manu III, 118.
* His knowledge gives him this power. He is not ‘destroyed’ by the food as the other man is. Nilakax/ha compares Brihad4raayaka, p. 884. See, too, p. 260, note 1 supra.
* Le. mischief owing to the destruction of life necessary for getting food, says Nilakan/ha quoting Brihadiranyaka, p. 913.
* This includes the operation of the understanding also. Nflakawtha says this verse explains what the word ‘food’ means here.
* For the phrase cf. Gitd, p. 112.
* That is to say, my self, Arguna Misra. See p. 259, note 3 supra.
* As the objects of sense &c. are all absorbed into it.
913.
* This includes the operation of the understanding also. Nflakawtha says this verse explains what the word ‘food’ means here.
* For the phrase cf. Gitd, p. 112.
* That is to say, my self, Arguna Misra. See p. 259, note 3 supra.
* As the objects of sense &c. are all absorbed into it.
° It is called ‘fire,’ as it burns up all action. Cf. Gita, p. 62.
280 anuc!té.
the Stotra in which, is the upward life-wind; the Sastra, the downward life-wind ; and which is very beneficial on account of the abandonment of everything'; the Brahman priest in which, is the counsellor in all action*; the Hotv# priest, the self; the Adhvaryu priest, (the self) whose hymn of praise ? is the offering ; the Sastra of the PrasAstrz, truth ; and the Dakshiw4, final emancipation. On this, too, Xz verses are recited by the men who understand Narayaza‘*—the god Nardyasxa to whom they formerly offered animal ® (offerings). On that Saman hymns‘ are sung, of which an illustration is stated’.
? Arguna Misra’s commentary is not intelligible here, so I follow Nflakansha, but diffidently.
* I.e. the mind, say the commentators. ‘Mant&’ simply is given among the synonyms of Ahank4ra at Sankhya-s4ra, p. 16.
® T.e. the actions performed for knowledge of the truth, Arguna Misra.
‘ Nilakanfha refers to a Rik ‘Tapa astd-grihapatif,’ and also the famous allegory at the end of the Taittirfya-4ranyaka. These are cited, he says, as authorities for this ‘sacrifice (consisting of) concentration of mind.’
® J.e. the senses, Nilakan/ha. Arguna Misra compares the whole passage with the Purusha Sfkta, which are the Rz& verses alluded to, according to him. He refers for further explanations to his own commentary on that sfikta of the Rig-veda.
* They sing these hymns, out of the gratification produced by knowledge of the self, savs Nflakan/ha, and he cites Taittirfyafranyaka, p. 749. See also Taittirfya-upanishad, p. 138, and Sankara’s commentary there.
7 The readings of our texts here are not very satisfactory. The illustration is stated, says Nilakan/ha, whose reading we follow, by the Taittirfyas in the passage referred to in the last note. Arguna Misra’s reading means ‘ such as Tahu Aihu,’ which would seem to be the words of the Saman hymn referred to. But his commentary docs not show what the words before him were. The whole figure as drawn out in this passage is not quite clear, though the general sense is pretty intelligible. Cf. the allegories at Aitareya-brahmasa, Ppp- 132, 133, and at the close of the Taittirfya-drasyaka.
CHAPTER XI, 3. 281
O modest one! understand that god Nardyasa, who is the self of everything.
Cuapter XI.
Cf. the allegories at Aitareya-brahmasa, Ppp- 132, 133, and at the close of the Taittirfya-drasyaka.
CHAPTER XI, 3. 281
O modest one! understand that god Nardyasa, who is the self of everything.
Cuapter XI.
There is one director!; there is no second director. I speak concerning him who abides in the heart. This being, the director, dwells in the heart and directs (all creatures). Impelled by that same (being), I move as I am ordered, like water on a declivity. There is one instructor; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world?. There is one kinsman; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by him kinsmen are possessed of kinsmen?, (and) the seven Rishis, O son of Prztha*! shine in heaven’. There
* Le. the Supreme Being, Arguna Misra. Nflakaa/ha connects this with the preceding chapter by saying that this describes Nar4yassa, who is there mentioned. See Santi Parvan (Moksha Dharma), chap. 226, st. 8 (Bombay ed.)
* The natural feelings of animosity are caused by the Supreme Being within. Such seems to be the meaning. Cf. Gita, pp. 128,
129. I may remark that Arguna Misra seems to interpret the original words, which we have rendered by ‘I speak concerning him,’ &c., to mean ‘I repeat what has been said by,’ &c. This does not seem to me to be satisfactory ; and it may be added, too, that Arguna Misra’s interpretation appears in his gloss not on the first verse, about the ‘director,’ but only on the second, about the ‘instructor. Hated = full of animosity, Nilakamsha.
* Le. the feeling of kinsmanship arises from his inspiration.
* The poet seems to be nodding here, as this expression cannot form part of the Brahmasa’s speech to his wife.
* The seven sages are always mentioned together, and may well be spoken of as types of the feeling of kinship.
282 ANuGittA.
is one hearer'; there is no second (different) from him. I speak concerning him who abides in the heart. Living under that instructor, (according to the proper mode of) living with an_ instructor, Sakra* acquired immortality in all worlds. There is one enemy; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world®.
There is one enemy; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world®.
On this, too, they relate an ancient story, (about the) instruction of the snakes, and the gods, and sages, by Pragapati. The gods, and sages, and the snakes, and the demons, approaching PragApati, said (to him): ‘ Tell us the highest good.’ To them who were inquiring about the highest good, the venerable one said, ‘Om ‘, the Brahman, in a single syllable.’ Hearing that, they ran away in (various) directions®, When they were running for instruction regarding the self, the inclination of the snakes to biting had been already formed. The natural inclination of the demons towards ostentatiousness had been formed. The gods had been engaged in gifts, and the great sages in restraint of the senses. Having had one teacher,
Nilakan/ha takes this to mean pupil, but it is difficult to reconcile that with the rest of the passage. Arguna Misra renders it by ‘the destroyer of every one’s doubts.’ For that, it will be necessary to take the word as a form of the causative, and not the simple root stu, to hear. But see, too, p. 283, ‘the instructor... the bearer.’
* Cf. Sanatsugatfya, p. 152, note 1.
* The words here are nearly the same as before ; the commentators give no explanation of the repetition. But sce p. 281, note 2.
* Cf. Gité, p. 79. The full sense is that from the study of this Om the highest good is attained.
* Le. to their own dwellings, believing that they had learnt what they wanted.
CHAPTER XI, 17. 283
and having been instructed with one word, the snakes, the gods, the sages, and the demons, all engaged in different! (pursuits). One hears what is said (to one) and apprehends it duly; (but even) to one who inquires and extols highly, there is no other instructor?. And by his counsel does action afterwards take place. The instructor, the learner, the hearer, and the enemy, are always within the heart. Acting sinfully in the world, he becomes (a man of) sinful conduct. Acting virtuously in the world he becomes (a man of) virtuous conduct’. And he becomes a man of conduct according to his own desire‘, who, owing to his desires, is given up to the pleasures of the senses. But he who, casting aside vows® and actions, merely adheres to the Brahman, he moving about in the world identifying himself with the Brahman, becomes a Brahmaéérin. To him the Brahman itself is the fuel, the Brahman the fre, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the
To him the Brahman itself is the fuel, the Brahman the fre, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the
' The meaning seems to be that the original inclination was not altered by the new instruction received by them. Nilakantha seems to understand the passage differently. What has been rendered in the text by ‘when they were running for instruction,’ he renders by ‘ when they were practically carrying out the instruction received by them ;’ but this rendering seems to omit all consideration of the words ‘Prvameva tu’'—already. Though, therefore, there are one or two circumstances in favour of this construction, I have adopted the other. Cf. Brihadaranyaka, p. 964.
* The meaning is that the real instructor is within oneself, ‘abiding in the heart,’ as said before, although instruction may in form be received from one outside, of whom one seeks to learn, and whom one respects (or extols highly, as the text has it), and although such instruction may be well apprehended.
* Cf. Brihadaramyaka, pp. 546-853. * See Gitd, p. 117.
® Ie. fasts and other like observances.
284 . ANucfrA.
Brahman'. Such is this subtle life as a Brahmaédrin understood by the wise. Understanding it they practised it, being instructed by the Kshetrag#a’.
CuaPTer XII.
The Br&hmana said:
I have crossed beyond that very impassable place, in which fancies are the gadflies and mosquitoes °, in which grief and joy are cold and heat, in which delusion is the blinding darkness, in which avarice is the beasts of prey and reptiles, in which desire and anger are the obstructors, the way to which consists in worldly objects, and is to be crossed by one singly‘. And I have entered the great forest®.
The Brahmama’s wife said:
Where is that forest, O very intelligent person! what are the trees (there), and what the rivers, and the hills and mountains; and at what distance is that forest ?
1 Cf. Gita, p. 61. The water is that required for the sacrifice. The words ‘ the Brahman is his origin’ are not quite clear, as being not connected with the figure employed. Perhaps it might be taken otherwise thus, ‘the Brahman (is) the fire produced from the Brahman,’ this last standing for the arani.
? T.e. one who understands the truth, Nilakanéha ; God, Arguna Misra. The same sentence winds up two of the following chapters ; and at p. 310 Kréshaa says the Kshetrag@a signifies the supreme self. See Gita, p. 102 seq.
* Cf. Lalita Vistara, p. 44.
‘ T.e. not with the help of son, wealth, &c., says Nilakaw/ha, as each man’s salvation after having got into the course of worldly life depends on himself. Cf. Santi Parvan (Moksha Dharma), chap. 193, st. 32, and Manu IV, 240; obstructor, thief, Arguna Misra.
* Le. the Brahman. Nilakas/ha compares a text from the Sruti, ‘ Kim svid vanam ka u sa vriksha 4sa ;’ see Rig-veda X, 31, 7.
CHAPTER XxiI, .8. 285
The Brahmaana said:
Cf. Santi Parvan (Moksha Dharma), chap. 193, st. 32, and Manu IV, 240; obstructor, thief, Arguna Misra.
* Le. the Brahman. Nilakas/ha compares a text from the Sruti, ‘ Kim svid vanam ka u sa vriksha 4sa ;’ see Rig-veda X, 31, 7.
CHAPTER XxiI, .8. 285
The Brahmaana said:
There is nothing else more delightful than that, when there is no distinction from it. There is nothing more afflicting than that, when there is a distinction from it’. There is nothing smaller than that, there is nothing larger than that*. There is nothing more subtle than that; there is no other happiness equal to that. Entering it, the twiceborn do not grieve, and do not exult?. They are not afraid of anybody, and nobody is afraid of them. In that forest‘ are seven large trees §, seven fruits, and seven guests; seven hermitages, seven (forms of) concentration, and seven (forms of) initiation. This is the description of the forest. That forest is filled with trees producing splendid flowers and fruits of five colours’. That forest
Cf. Khandogya, pp. 516, 517.
* Cf. Sanatsugatiya, p. 180 and note there.
* Cf. as to all this Gita, p. ror.
* This is not the forest spoken of before, but what has been before called the ‘impassable place,’ but which also at p. 286 is by implication called a forest, viz. the course of worldly life.
§ Viz. the eye, ear, tongue, skin, and nose, and the mind, and understanding—these are called trees, as being producers of the fruits, namely, the pleasures and pains derived from their several operations; the guests are the powers of each sense personified— they receive the fruits above described; the hermitages are the trees above mentioned, in which the guests take shelter; the seven forms of concentration are the exclusion from the self of the seven functions of the seven senses &c. already referred to; the seven forms of initiation refer to the initiation into the higher life, by repudiating as not one’s own the actions of each member out of the group of seven. Cf. as to this A’Aandogya, p. 219, and commentary there.
* Cf. for these different numbers of colours, Yoga-sftra II, 19, and commentary, p. 105, and Sankhya-sadra, p. 18. The trees here meant are the Tanmiatras, or subtle elements, and the theory is that the Gandha-tanmitra, or subtle element of smell, has five qualities, its
p. 286
* Cf. for these different numbers of colours, Yoga-sftra II, 19, and commentary, p. 105, and Sankhya-sadra, p. 18. The trees here meant are the Tanmiatras, or subtle elements, and the theory is that the Gandha-tanmitra, or subtle element of smell, has five qualities, itsp. 286 is filled with trees producing flowers and fruits of four colours. That forest is filled with trees producing flowers and fruits of three colours, and mixed. That forest is filled with trees producing flowers and fruits of two colours, and of beautiful colours. That forest is filled with trees producing flowers and fruits of one colour, and fragrant. That forest is filled with two large trees producing numerous flowers and fruits of undistinguished colours’. There is one fire? here, connected with the Brahman*, and having a good mind‘. And there is fuel here, (namely) the five senses. The seven (forms of) emancipation from them are the seven (forms of) initiation®, The qualities are the fruits, and the guests eat the fruits. There, in various places, the great sages receive hospitality. And when they have been worshipped and have disappeared *, another forest shines forth, in which intelligence is the tree, and emancipation the fruit, and which possesses shade (in the form of) tranown special one, so to say, and the four special ones of the others ; the next is taste, the next colour, the next touch, and the last sound; each has one quality less than its predecessor. See Yoga-sftra, p. 106, and gloss; Sankhya-sfttra I, 62; and Vedanta Paribhashd, p. 45.
? These are mind and understanding ; the fruits and flowers are here of ‘undistinguished colours,’ as the text expresses it, since they include the colours of all the fruits of all the other five sets of trees; that is to say, the subject-matter of their operations is sound, taste, &c., the subject-matters of all the senses together. ‘Undistinguished colours’ is, perhaps, more literally ‘of colours not clear.’ Arguna Misra paraphrases it by ‘of variegated colours,’ which is no doubt the true ultimate sense.
* The self, Nilakantha. See p. 279, note 7 supra.
* T.e., I presume, devoted to the Brahman.
* Te. true knowledge, Arguna Misra. * See note 5, p. 285.
* Te. when the senses having worked,as unconnected with the self,
are finally absorbed into it. Cf. Sinkhya-kériké 4gand Kasha, p. 151.