* 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.
y
CHAPTER XII, 21. 287
quillity, which depends on knowledge, which has contentment for its water, and which has the Kshetrag#a within for the sun. The good who attain to that, have no fear afterwards. Its end cannot be perceived upwards or downwards or horizontally’. There always dwell seven females there *, with faces (turned) downwards, full of brilliance, and causes of generation. They absorb® all the higher delights of people, as inconstancy (absorbs) everything ‘. In that same® (principle) the seven perfect sages, together with their chiefs, the richest *, abide, and again emerge from the same. Glory, brilliance, and greatness, enlightenment, victory, perfection, and power ’"—these seven rays follow after this same sun. Hills and mountains also are there collected together, and rivers and streams flowing with water produced from the Brahman*. And there is the confluence of the rivers in the secluded place® for the
* Tt extends on all sides, its end cannot be perceived on any side.
2 These are, according to Arguna Misra, the Mahat, Ahank4ra, and five Tanmatras. Their faces are turned downwards, as they are obstacles in the way upwards, viz. the way of final emancipation; they are brilliant, as they light up the course of worldly life ; and hence, too, they are ‘causes of generation.’ They give birth to the universe.
* They conceal the higher delight of final emancipation.
* I follow Arguna Misra, but the text is doubtful.
* Viz the Brahman.
* Cf. KAandogya, pp. 295-300. The word sages here, as before, means the various organs. See Brihadfranyaka, p. 415.
™ Glory =renown; brilliance = Brahmic splendour (Brahmategas); perfeciion = obtaining what is desired; power =not being conquered by others, Arguna Misra. About the sun, see line 3 of text above.
* T.e. contentment. See the second line in the text above.
* Ie. the space in the heart, the sacrifice being that of ‘concentration of mind,’ yogayag#a,—Nilakantha. A confluence of
p. 4
288 anucitA..
sacrifice, whence those who are contented in their own selfs repair to the divine grandsire himself. Those whose wishes are reduced', whose wishes are (fixed) on good vows, whose sins are burnt up by penance, merging the self in the self*, devote themselves to Brahman. Those people who understand the forest of knowledge, praise tranquillity. And aspiring to that forest, they are born so as not to lose courage‘. Such, indeed, is this holy forest, as understood by Brahmamas. And understanding it, they act (accordingly), being directed by the Kshetragaa.
CuyaprTer XIII. The Bradhmaza said:
And aspiring to that forest, they are born so as not to lose courage‘. Such, indeed, is this holy forest, as understood by Brahmamas. And understanding it, they act (accordingly), being directed by the Kshetragaa.
CuyaprTer XIII. The Bradhmaza said:
I do not smell smells, I perceive no tastes, I see no colour, and I do not touch, nor yet do I hear various sounds, nor even do I entertain any fancies’. ‘Nature desires objects which are liked; nature hates all (objects) which are hateful*. Desire and hatred are born from nature’, as the upward and rivers is very sacred—here the meaning intended seems to be the absorption of all desires by contentment into the heart.
? Literally, ‘lean.’ 2 I.e. the body in the soul, Arguna Misra.
* Knowledge is Brahman, which is described as a forest here, Arguna Misra.
* Cf. Gitd, p. 70.
* This is the name for the operations of the mind.
7 Cf. Gita, p. 65. ‘The meaning of nature here, as in the Gitd. is in substance the result of all previous action with which the self has been associated, which result, of course, exists connected not with the self, but with the developments of nature, in the form of body,
CHAPTER XIII, 7. 289
downward life-winds, after attaining to the bodies of living creatures, Apart from them, and as the constant entity underlying them, I see the individual self in the body. Dwelling in that (self), | am in no wise attached! (to anything) through desire or anger, or old age, or death. Not desiring any object of desire, not hating any evil, there is no taint on my natures’, as there is no (taint) of a drop of water on lotuses*. They are inconstant things appertaining to this constant (principle) which looks on various natures. Although actions are performed, the net of enjoyments does not attach itself to it, as the net of the sun’s rays does not attach itself to the sky*. On this‘, too, they relate an ancient story, (in the shape of) a dialogue between an Adhvaryu priest and an ascetic. Understand that, O glorious one! Seeing an animal being sprinkled * at a sacrificial ceremony, an ascetic who was sitting (there) spoke to the Adhvaryu, censuring (the act) as destruction of life. The Adhvaryu senses, &c. The comparison appears to mean that the feelings of desire &c. are, like the life-winds, unconnected with the self, though associated with it, and are both alike manifestations of nature.
' Nflakantha compares Brthadaranyaka, p. 770. Arguna Misra has a different reading, meaning ‘ liable (to be subjugated).’
* The plural, which is in the original, is unusual. The various aspects of the ‘result’ stated in p. 288, note 7, being looked at separately, are described as ‘natures,’ like the leaves of a loius, which in their ensemble make one lotus.
* Lalita Vistara, p. 2, and p. 64 supra.
The various aspects of the ‘result’ stated in p. 288, note 7, being looked at separately, are described as ‘natures,’ like the leaves of a loius, which in their ensemble make one lotus.
* Lalita Vistara, p. 2, and p. 64 supra.
* The figure seems to be somewhat like that at Gia, p. 82, about the atmosphere and space, which latter remains untainted by the former. Looking on various natures, i.e. as distinct from the self.
* Viz. the remaining untainted.
* I.e. with water, preparatory to its being offered up for the sacrifice.
(8) U
290 anue!ttA.
answered him (saying), this goat will not be de stroyed. (This) creature will obtain welfare, since the Vedic text is such. For that part of him which is of the earth will go to the earth; whatever in him is produced from water, that will enter water. His eye (will enter) the sun, (his) ear the quarters, and his life-winds likewise the sky’. There is no offence on my part, adhering (as I do) to the scriptures %,
The Ascetic said:
If you perceive (that) good (will) result upon his life being severed (from him), then the sacrifice is for the goat, what benefit (is it) to you? Let the brother, father, mother, and friend (of the goat) give you their consent*; take him (to them) and consult (them), especially as he is dependent. You ought to inquire of those who can give their consent thus. After hearing their consent, (the matter) will be fit for consideration’. The life-winds 5, too, of this goat have gone to their sources, and I think only his unmoving body remains. To those who wish to derive enjoyment from the slaughter (of a living creature), the unconscious body being comparable to fuel, that which is called an animal becomes
? Cf. Brihadaranyaka, p. 542, and p. 337 below.
* Cf. Khandogya-upanishad, p. 627, and also Sarfraka Bhashya on Sftra III, 1, 25, p. 774.
* Le. for his slaughter, which is to bring welfare to the goat. Arguna Misra says that this is a sort of reductio ad absurdum, as the sacrifice is in truth not in the interests of the goat at all.
* Viz. whether the goat should be killed. Without their consent he ought not to be slaughtered; with their consent, it becomes a matter for consideration, Arguna Misra.
® It may also mean the senses, as in the A’Aandogya, p. 297.
CHAPTER XIII, 21. 29!
the fuel’. The teaching of the elders? is, that refraining from slaughter (of living creatures) is (the duty) among all duties. We maintain that that action should be performed which involves no slaughter. (Our) proposition is no slaughter (of living creatures). If 1 spoke further, it would be possible to find fault with your proceedings in many ways *. Always refraining from the slaughter of all beings is what we approve. We substantiate (this) from what is actually visible‘, we do not rely on what is not visible. The Adhvaryu said:
If 1 spoke further, it would be possible to find fault with your proceedings in many ways *. Always refraining from the slaughter of all beings is what we approve. We substantiate (this) from what is actually visible‘, we do not rely on what is not visible. The Adhvaryu said:
You enjoy the earth’s quality of fragrance, you drink watery juices, you see the colours of shining bodies, you touch the qualities of the air, you hear the sound produced in space, you think by the mind (on the objects of) mental operations. And all these entities, you believe, have life. You have not (then) abstained from taking life. You are (engaged) in the slaughter (of living creatures)®, There is no movement * without slaughter (of living creatures). Or what do you think, O twice-born one ?
4 This is not very clear, but the meaning seems to be that the slaughter is committed for the enjoyment of the sacrificer; the sacrificer only requires fuel, and the slaughtered animal is then used for that purpose.
* Cf. Khandogya, p. 627, and next note; and Gft4, inter alia, p- 114, and p. 348 infra, ® See SAnkhyatattvakaumudf, p. 7.
* Ie. a rule expressly laid down. What is not visible means what is not expressly stated, but is to be derived by inference, and 8o forth (cf. Apastamba I, 1, 4,8). The express text is the famous one, ‘Na himsy&tsarva bh@tini.’ Hims&, which is rendered slaughter here, may mean also ‘giving pain’ generally.
® This is the tu quoque argument. The sustentation of life requires some sort of slaughter.
* Le. the support of the body, says Arguna Misra.
U2
292 anucitA.
The Ascetic said:
The indestructible and the destructible, such is the double manifestation of the self. Of these the indestructible is the existent, the manifestation as an individual? (entity) is called the destructible? The life-winds, the tongue, the mind, and (the quality of) goodness, together with (the quality of) passion‘, (these make up) the manifestations as individual entities. And to one who is free from these manifestations, who is free from the pairs of opposites, who is devoid of expectations, who is alike to all beings, who is free from (the thought that this or that is) mine, who has subdued his self, and who is released on all hands *, there is no fear anywhere *.
The Adhvaryu said: O best of talented men! one should in this (world)
1 Arguna Misra takes it otherwise, ‘the true nature of the Sat, the self’ Nflakan/ha renders the original by sadrfpam without further explanation. This indestructible seems to correspond to that mentioned at Gfté, p. 113, which should be considered in connection with Gita, pp. 73, 74. The note at the former page is, perhaps, not quite accurately expressed, as the word ‘material cause’ conveys some inadmissible associations. Perhaps ‘underlying principle’ might be a nearer approach to the correct idea. The existent will thus be that which really exists, as it is indestructible.
The note at the former page is, perhaps, not quite accurately expressed, as the word ‘material cause’ conveys some inadmissible associations. Perhaps ‘underlying principle’ might be a nearer approach to the correct idea. The existent will thus be that which really exists, as it is indestructible.
* Cf. Gita, p. 77. * See Santi Parvan (Moksha), ch. 240, st. 31.
* Arguna Misra says, ‘ The life-winds here are indicative of the operations of the organs of action (as to which see p. 290, note § supra), the tongue of the perceptive senses, the mind of the internal activities, the quality of goodness of all sources of pleasure, and passion of all sources of pain,’ the last two apparently covering the external world, the previous ones the human activities, internal and external.
* Released scil. from piety or impiety, &c..—Arguna Misra, who says ‘sclf’ in the phrase preceding means mind.
* Because, says Arguna Misra, according to the very authority which says there is sin in slaughter, all sin is destroyed by knowledge. Cf. Gita, p. 64.
CHAPTER XIV, 2, 293
dwell in company of good men only’. For having heard your opinion, my mind is enlightened. O venerable sir! I approach you, in the belief (that you are) the Lord; and I say (to you), O twice-born one! there is no fault (attaching) to me, performing (as I have done) the rites performed by others *.
The Bradhmaaa said:
With this explanation, the ascetic thereafter remained silent, and the Adhvaryu also proceeded with the great sacrifice, freed from delusion. Thus Brahmazas understand the very subtle emancipation to be of this nature, and understanding it, they act (accordingly), being directed by the Kshetragza.
CuapTer XIV.
The Brdhmaana said:
On this, too, they relate an old story, (in the shape of) a dialogue, O you of a pure heart! between K4rtavirya and the ocean. (There lived once) a king named Arguna‘, a descendant of Kritavirya, possessed of a thousand arms, who with his bow conquered the (whole) earth ip to the ocean. Once
1 Cf. Taittirtya-upanishad, p. 40.
® The readings here in the MSS. are not satisfactory. I adopt as the best that which appears to have been before Arguna Misra. The meaning seems to be this :—-I have now understood the truth, but I cannot be blame: for having hitherto done that which I saw every one else do. Now I have had the benefit of conversation with a good man, and have become free from my delusion.
* Namely, that final emancipation is not to be obtained by action, and that slaughter is sinful.
* He is also called a Yogin at Raghuvasesa VI, 38. See Mallinath’s commentary there.
294 anucitA.
Now I have had the benefit of conversation with a good man, and have become free from my delusion.
* Namely, that final emancipation is not to be obtained by action, and that slaughter is sinful.
* He is also called a Yogin at Raghuvasesa VI, 38. See Mallinath’s commentary there.
294 anucitA.
on a time, as we have heard, he was walking about near the sea, proud of his strength, and showering hundreds of arrows on the sea. The ocean, saluting him, and with joined hands, said, ‘O brave man! do not throw arrows (on me). Say, what shall I do for you? The creatures, who take shelter with me, are being destroyed, O tiger-like king! by the great arrows thrown by you. Give them security, O Lord!’ Arguna said: If there is anywhere any wielder of the bow equal to me in battle, who might stand against me in the field, name him to me.
The ocean said:
If, O king! you have heard of the great sage Gamadagni, his son is (the) proper (person) to show you due hospitality '.
Then the king, full of great wrath, went away, and arriving at that hermitage approached R4Ama only. In company with his kinsmen, he did many (acts) disagreeable to Rama, and caused much trouble to the high-souled Rama. Then the power of Rama, whose power was unbounded, blazed forth, burning the hosts of the enemy, O lotus-eyed one! And then Rama, taking up his axe, hacked away that man of the thousand arms in battle, like a tree of many branches. Seeing him killed and fallen, all (his) kinsmen assembled together, and taking swords and lances, surrounded the descendant of Bhrigu. Rama also taking up a bow, and hurriedly mounting a chariot, shot away volleys of arrows, and blew away the army of the king. Then some of the
* Te. by giving him what he desired—a ‘foeman worthy of his steel’ to fight with him.
CHAPTER XIV, 20. 295
Kshatriyas, often troubled by fear of the son of Gamadagni, entered mountains and _ inaccessible places, like antelopes troubled by a lion. And the subjects of those (Kshatriyas) who were not performing their prescribed duties! through fear of him, became Vrishalas, owing to the disappearance of Brdhmanas*. Thus the Dravidas, Abhtras, Pauzdras, together with the Sabaras, became Vvzshalas?, owing to the abandonment of their duties by Kshatriyas. Then when the heroic (children) of Kshatriya women were destroyed again and again, the Kshatriyas, who were produced by the Brahmamzas‘, were also destroyed by the son of Gamadagni. At the end of the twenty-first slaughter, a bodiless voice from heaven, which was heard by all people, spoke sweetly to Rama, ‘O Rama! O Rama! desist (from this slaughter). What good, dear friend, do you perceive, in taking away the lives of these kinsmen of Kshatriyas over and over again?’ Then, too, his grandfathers, with Asétka as their head, likewise said to the high-souled (R4ma), ‘ Desist, O noble one*!’ But Rama, not forgiving his father’s
* Viz. the protection of their subjects.
the protection of their subjects.
* As the kings failed to protect the people, the Brihmanas apparently were nowhere forthcoming.
> Cf. Muir, Sanskrit Texts, vol. i, pp. 482 seq., 358, 391; vol. ii, p. 423; Santi Parvan, ch. 65, st. 13 ; ch. 207, st. 42 (Ragadharma).
* As Kshatriyas were required for the protection of the people, the Brahmawas procreated them on Kshatriya women. See Muir, Sanskrit Texts, vol. i, p. 451 seq. And as they were the offspring of these anomalous connexions they are described as ‘kinsmen of Kshatriyas.’ Cf. XAandogya, p. 317; Briéhadarasyaka, p. 1037 and comments there. As to heroic, see Muir, Sanskrit Texts, vol. iv, Pp. 302 Note.
* Cf. Gita, p. 40, note 1.
* See as to the whole story, Muir, Sanskrit Texts, vol. i, p. 442.
296 anuciTA, murder, said to those sages, ‘You ought not to keep me back from this.’
The Pitrés said: O best of victors! you ought not to destroy these
kinsmen of Kshatriyas. It is not proper for you, being a Brahmana, to slaughter these kings.
CuartTer XV.
The Pitrzs said:
On this’, too, they relate an ancient story; hearing that (story), O best of the twice-born! you should act accordingly. There was (once) a royal sage, named Alarka, whose penance was very great, who understood duty, who was veracious, high-souled, and very firm in his vows. Having with his bow conquered this world as far as the ocean,—having performed very difficult deeds*,—he turned his mind to subtle * (subjects). While he was sitting at the foot of a tree, O you of great intelligence! his thoughts, abandoning (those) great deeds, turned to subtle (questions).
Alarka said:
My mind is become (too) strong‘; that conquest is constant in which the mind is conquered. (Though) surrounded by enemies, I shall direct my arrows elsewhere®. As by its unsteadiness, it wishes ® to
’ The impropriety or sinfulness of slaughter.
* Such as the subjugation of enemies and so forth.
* The Brahman, says Nilakansha.
* T.e. too strong to be under control.
* That is to say, elsewhere than towards the external foes with whom he was waging war.
* The text is-unsatisfactory here. I adopt Nilakaséha’s reading.
CHAPTER XV, 12. 297
make all mortals perform action, I will cast very sharp-edged arrows at the mind.
The mind said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Hearing that, he then spoke these words after consideration :—
' Alarka said:
Smelling very many perfumes, one hankers after them only. Therefore I will cast sharp arrows at the nose.
The nose? said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Hearing that, he then spoke these words after consideration :—
Alarka said:
said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Hearing that, he then spoke these words after consideration :—
Alarka said:
Enjoying savory tastes, this (tongue) hankers after
* This and the other corresponding words must be understood to refer not to the physical nose and so forth, but the sense seated there. The nose here, for instance, stands for the sense of smell. Nflakan/ha understands all these words of Alarka as indicating the so-called Hasha-yoga, which, he adds, invariably occasions death. As to the throwing of arrows at the mind, he says, it means, ‘I will subdue the mind by the restraint of the excretive organs by means of the Hasha-yoga.’ And finally he says, ‘A man, having restrained all the senses by means of the Ha/ha-yoga, merely droops away ; becoming deficient in those senses, he does not accomplish his end.’
298 anuciITA.
them only. Therefore I will cast sharp arrows at the tongue. The tongue said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Hearing that, he then spoke these words after consideration :—
Alarka said:
Touching various (objects of) touch, the skin hankers after them only. Therefore I will tear off the skin by various feathered arrows.
The skin said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Hearing that, he then said after consideration :—
Alarka said:
Hearing various sounds, the (ear) hankers after them only. Therefore I (will) cast sharp arrows at the ear.
The ear said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and then you will lose (your) life. Look out for other arrows by which you may destroy me.
Hearing that, he then said after consideration :—
CHAPTER XV, 28. 299
Alarka said:
Seeing numerous colours, the eye hankers after them only. Therefore I will destroy the eye with sharp arrows.
The eye said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Hearing that, he then said after consideration :-—
Alarka said:
This (understanding) forms various determinations by its operation. Therefore I will cast sharp arrows at the understanding.
The understanding said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
Therefore I will cast sharp arrows at the understanding.
The understanding said:
These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me.
The Brahmana' said:
Then Alarka even there employed himself in a fearful penance? difficult to perform; but he did not obtain any arrows for these seven by his devotions. Then that king deliberated with a mind very intent on one (subject), and after deliberating for a long time, O best of the twice-born! Alarka, the best of talented (men), could not arrive at anything better
* Sic in our copies. It should be the Pitrss, seeing that they are relating Alarka’s story to Parasuréma.
* Meditation, or pondering, according to Nflakas‘ha. .
300 anucitA.
than concentration of mind‘. Then directing his mind to one point?, he became steady, and applied himself to concentration of mind. And (then) the brave man forthwith destroyed the senses with one arrow; and entering the self by means of concentration of mind, he reached the highest perfection. And the royal sage, amazed, then uttered this verse, ‘O! Alas! that we should have engaged in all external (matters); that being possessed of a desire for enjoyments, we should have devoted ourselves before now to sovereignty! I have now subsequently learnt that there is no higher happiness than concentration of mind. Do you understand this too, O Rama! and do not kill Kshatriyas. Perform a fearful * penance, thence you will obtain the highest good. Thus spoken to by (his) grandfathers, the noble son of Gamadagni engaged himself in fearful penance, and attained that perfection which is difficult to reach.
Cuapter XVI.
The Brdhmana said:
There are, verily, three foes in (this) world, and they are stated to be (divided) ninefold, according to qualities. Exultation, pleasure, joy‘, these three
‘Te. the riga-yoga, says Nilakaa/ha, which consists in mere control of the mind. Cf. Sankhya-sira, p. 39.
* See Yoga-sfitra, p. 45.
* This means difficult, and occasioning many trials to one who performs it.
* Nilakan/ha says exultation is when one is sure of obtaining what is desired, pleasure when it is obtained, and joy when the thing obtained is enjoyed. Arguna Misra takes a different distinction; but our copy of his commentary is not quite intelligible in
CHAPTER XVI, 5. 301
* Nilakan/ha says exultation is when one is sure of obtaining what is desired, pleasure when it is obtained, and joy when the thing obtained is enjoyed. Arguna Misra takes a different distinction; but our copy of his commentary is not quite intelligible in
CHAPTER XVI, 5. 301
are qualities appertaining to the quality of good-— ness. Grief, wrath, persistent hatred, these are stated to be qualities appertaining to the quality of passion. Sleep, sloth, and delusion, these three qualities are qualities appertaining to the quality of darkness. Cutting these off by multitudes of arrows', a courageous man, free from sloth, having a tranquil self, and senses controlled, is energetic about subjugating others*. On this, people who know about ancient times celebrate verses which were sung of old by the king Ambartsha, who had become tranquil (in mind). When vices* were in the ascendant, and good (men) were oppressed, Ambartsha, of great glory, forceably possessed himthe beginning. Pleasure he takes to mean ‘ pride felt in supposing Oneself to possess some merit,’ and joy that produced when impending danger is averted. As to the next triad, the text is again unsatisfactory. The text printed in the edition which contains Nilakaa/ha’s commentary, is ‘desire, anger,’ &c. There is nothing about them in the commentary. Arguna Misra’s text is the one we have adopted. He says, ‘grief, pain caused by loss of what is desired; anger, the pain caused by the counteraction of one’s attempts to injure another; persistent hatred, the pain caused by believing another to be doing harm to oneself.’ Persistent hatred is Nflakanfha’s interpretation. I think his interpretation is preferable. The two triads seem to be based on one principle of gradation. The distinctive marks of the three qualities are pleasure, pain, and delusion respectively, and those characterise the three triads stated in the text. See Santi Parvan (Moksha), chap. 194, st. 27 seq.
’ Tranquillity and so forth, Ntlakantha; practising yoga or concentration of mind, Arguna Misra.
* Te. external, says Arguna Misra; external foes of one’s own emancipation is, I presume, what is meant.
* Arguna Misra says, ‘his own and those of others.’ Nilakan/ha takes good to mean not men, but tranquillity, &c. The next sentence seems rather to militate against this view, which in itself is not a well-founded one.
302 anuciTA.
* Arguna Misra says, ‘his own and those of others.’ Nilakan/ha takes good to mean not men, but tranquillity, &c. The next sentence seems rather to militate against this view, which in itself is not a well-founded one.
302 anuciTA.
self of the kingdom’. He (then) restraining his own vices, and honouring good men, attained high perfection, and sang these verses: ‘I have conquered most vices; destroyed all foes; but there is one, the greatest, vice which should be destroyed and which I have not destroyed—that (vice), being impelled by which, a creature does not attain freedom from desire, and being troubled by desire, understands (nothing) while running into ditches*; (that vice), being impelled by which, a man even does what ought not to be done. That avarice—cut (it) off, cut (it) off with sharp swords. For from avarice® is born desire; then anxiety comes into existence; and he who desires, mostly acquires qualities appertaining to the quality of passion. Obtaining those, he mostly acquires qualities appertaining to the quality of darkness‘. When the bodily frame is destroyed, he, owing to these qualities, is born again and again, and engages in action. And at the expiration of life, again with his body dismembered and scattered about, he meets death, and again birth. Therefore, properly perceiving this, and restraining avarice by courage, one should wish for sovereignty in the self. This is sovereignty °; there is no other sovereignty here. The self properly understood is itself the sovereign.’ Such were
For the good of the people, says Arguna Misra.
3 T.e. base actions, Nilakansha.
* Avarice, according to Arguna Misra, is the belief that one has not got that which one has, and desire is the wish for more and more. Avarice, seems, however, to be the general frame of mind, always wishing for something, never being contented, and desire is the wish for a specific object.
‘ Which are sources of delusion. Cf. a similar doctrine at Apestamba II, 5, 140. * Nilakan/ha compares Taittirfya, p. 26.
CHAPTER XVII, 8. 303
the verses sung with regard to the great sovereignty, by the glorious Ambarisha, who destroyed the one (chief vice), avarice.
Cuarter XVII.
The Brahmaaa said:
Cf. a similar doctrine at Apestamba II, 5, 140. * Nilakan/ha compares Taittirfya, p. 26.
CHAPTER XVII, 8. 303
the verses sung with regard to the great sovereignty, by the glorious Ambarisha, who destroyed the one (chief vice), avarice.
Cuarter XVII.
The Brahmaaa said:
On this’, too, they relate this ancient story (in the shape of) a dialogue, O you of a pure heart! between a Brahmaaa and Ganaka. King Ganaka, by way of punishment, said to a Brahmaza who had fallen into some offence: ‘You should not live within my dominions. Thus spoken to, the Brahmasa then replied to that best of kings: ‘Tell me, O king! how far (extend) the dominions which are subject to you. I wish, O Lord! to live in the dominions of another king, and, O master of the earth! I wish to do your bidding according to the Sdstras.’ Thus spoken to by that glorious Brahmaaa, the king then heaved frequent and warm sighs, and said nothing in reply. While that king of unbounded power was seated, engaged in meditation, a delusion suddenly came upon him, as the planet * upon the sun. Then when the delusion had gone off, the king recovered himself, and after a short while spoke these words to the Brahmaaa.
Ganaka said:
Though this country, which is the kingdom of my father and grandfather, is subject (to me), I cannot
' On getting rid of the notion that this, that, and the other thing is one’s own,—Arguna Misra. Nilakan/ka agrees, and adds also on the subject of cutting off avarice.
* That is to say, Rabu.
304 aNnuciTA,
‘find my domain!, searching through the (whole) earth. When I did not find it on the earth, I looked for Mithila; when I did not find it in Mithila, I looked for my own offspring. When I did not find it among them, then came the delusion on me. Then on the expiration of the delusion, intelligence again came to me. Now I think that there is no domain (of mine), or that everything is my domain. Even this self is not mine, or the whole earth is mine. And as mine, so (is it) that of others too, I believe, O best of the twice-born! Live (here, therefore) while you desire, and enjoy while you live *.
The Brahmana said:
Tell me, what belief you have resorted to, by which, though this country, which is the kingdom of your father and grandfather, is subject to you, you have got rid of (the notion that this or that is) mine. What conviction have you adopted, by which verily you consider your whole domain as not (your) domain, or all as your domain ?
Ganaka said: I understand (all) conditions here, in all affairs, to be terminable’, hence I could not find anything that should be (called) mine‘. (Considering) whose this
Ganaka said: I understand (all) conditions here, in all affairs, to be terminable’, hence I could not find anything that should be (called) mine‘. (Considering) whose this
: Meaning, apparently, that over which he and no one “else has power. He contracts his vision gradually, and finds nothing at all which he can call his own to the exclusion of others. He explains, further on, how he arrives at the alternative conviction stated towards the close of this speech. In the Brihaddranyaka (p. 916) he is said to have offered his kingdom to Yagdavalkya and himself as his slave, after learning the Brahma-vidya. See too Muir, Sanskrit Texts, vol. iv, Pp. 426 seq. * See Santi Parvan (Moksha) I, 13.
* Conditions of indigence or affluence, Nilakaw/ha. Arguna Misra’s reading is different.
* There is a familiar verse, ascribed to Ganaka, which says, ‘If
CHAPTER XVII, 21. 305
was, (I thought of) the Vedic text about anybody’s property, (hence) I could not find by my intelligence anything that should be (called) mine'. Resorting to this conviction, I have got rid of (the notion that this or that is) mine. Now hear the conviction, holding which, my domain (appears to me to be) everywhere * I do not desire for myself even smells existing in the nose*. Therefore the earth‘ being conquered is always subject to me. I do not desire for myself tastes even dwelling in the mouth. Therefore water being conquered is always subject to me. I do not desire for myself the colour (or) light appertaining to the eye. Therefore light being conquered is always subject to me. I do not desire for myself the (feelings of touch) which exist in the skin. Therefore air being conquered is always
Mithil4 is on fire, nothing of mine is burnt (in it).’ The verse occurs in the Mahabhfrata, Santi Parvan (Moksha Dharma), chap. 178, st. 2, and also chap. 276, st. 4. See too Muir, Sanskrit Texts, vol. i, p. 429.
' This is not clear. I have followed Nflakassha's text. Arguna Misra’s is in the earlier part more intelligible, ‘ Whose is this to-day, whose to-morrow?’ But I cannot find that there is any Vedic text to this effect. Nilakassha cites on his text {sopanishad, P- 5 The meaning here seems to be, ‘When I considered as to whom the things I saw in my thoughts belonged to, I remembered the Vedic text that one should not wish to obtain another’s property, and so, thinking about the matter with that caution, I could not make out that there was anything which I could call my own.’
* This is the alternative conclusion he has come to.
* The sense of smell enjoys the smell, my self has nothing to do with it. Cf. Git4, p. 55, also Maitri, pp. 112, 113.
* The sense of smell enjoys the smell, my self has nothing to do with it. Cf. Git4, p. 55, also Maitri, pp. 112, 113.
* Whenever there is any smell, it is supposed that particles of earth are there; so the meaning here is ‘all things having the quality of smell are subject to me,’ and so throughout. The objects of sense are all used for the purposes of the prescribed actions, the benefits of which accrue to gods, &c. Cf. Gitd, pp. 53, 64, and see also pp. 84, 85.
(3) x
306 anucitA.
subject to me. I do not desire for myself sounds even though existing in the ear. Therefore sounds being conquered are always subject to me. I do not desire for myself the mind always within me. Therefore the mind being conquered is always subject to me. All these actions of mine are, verily, for this purpose, (namely) for the gods, the Pitrts, the Bhatas, together with guests. Then the Brahmaza, smiling, again said to Ganaka: ‘Know me to be Dharma, come here to-day to learn (something) about you’, You are the one person to turn this wheel, the nave of which is the Brahman’, the spoke the understanding, and which does not turn back +, and which is checked by the quality of goodness as its circumference 4,’
Cuarpter XVIII. The Brahmaza said:
O modest one! I do not move about in this world in the way which, according to your own understanding, you have guessed. I*am a Braéhmana, I am
1 Te. to put him to the test. Such examinations are often referred to in our later literature.
* Tie. Veda, says Arguna Misra.
* Le. says Arguna Misra, which leads to the seat from which there is no return. Cf. Gitd, p. 112.
“ The wheel is the yoga, says Arguna Misra. The expression is noteworthy, as being that used of Buddha’s teaching. See on that Davids’ Buddhism, p. 45.
* The man who has achieved final emancipation has got that, in which the benefits to be derived from the course of life of a Brahmana, &c., are included (see p. 191 supra). Hence, says he, the
CHAPTER xvi, 8, 307
See on that Davids’ Buddhism, p. 45.
* The man who has achieved final emancipation has got that, in which the benefits to be derived from the course of life of a Brahmana, &c., are included (see p. 191 supra). Hence, says he, the
CHAPTER xvi, 8, 307
emancipated, I am a forester, and I likewise perform the duties of a householder, observing vows. I am not such, O beautiful one! as you see me with the eye. I pervade every single thing that is in this world. Whatever creatures there are in the world, movable or not moving, know me to be the destroyer of them as fire is of wood’. Sovereignty over the whole world, and even over heaven; that, or else this knowledge; (of these two) knowledge is my only wealth?. This? is the path of the Brahmazas, by which those who understand that‘ proceed, to households, or residence in forests, or, dwelling with preceptors, or among mendicants *. With numerous unconfused symbols only one knowledge is approached. And those who, adhering to various symbols and Asramas, have their understanding full of tranquillity *, go to the single entity as rivers to the ocean. This path is traversed by the understanding, not by the body’. Actions have a beginning and an end, and the body is tied down by action. Hence, O beautiful one! you doubt, on which your question is based as to what world you will go to by being joined to me, is wrong. See p. 256 supra.
' He is speaking here on the footing of the essential identity of everything. Cf. Gfta, p. 62.
* The expression here is clumsy; the meaning is that he prefers knowledge to sovereignty, if the alternative is offered him.
* Viz. knowledge. * Ie. the Brahman.
® These are the four orders or Asramas.
* The knowledge to be acquired, by whatever symbols the attempt to acquire it is made, is but this, that all is one; and that is acquired certainly when tranquillity has been achieved.
7 Le. by realising the identity of everything, not by the actions performed with the body, which, as he goes on to show, are perishable, and cannot lead to any lasting result.
xX 2
308 ANuGciITA.
(need) have no fear occasioned by the other world. With your heart intent upon the real entity, you will certainly come into my self.
CuarTer XIX.
The Br&hmaza’s wife said:
This is not possible to be understood by one whose self! is frivolous, or by one whose self is not refined; and my intelligence is very frivolous, and narrow, and confused. Tell me the means by which this knowledge is acquired. I (wish to) learn from you the source from which that knowledge proceeds.
The Brdhmava said:
Know that he who devotes himself to the Brahman is the (lower) Araxi, the instructor is the upper Arai. Penance and sacred learning cause the attrition®, and from that the fire of knowledge is produced.
The Brihmaza’s wife said:
As to this symbol of the Brahman which is denominated the Kshetragzia, where, indeed, is (to be found) a description of it, by which it* is capable of being comprehended ?
Penance and sacred learning cause the attrition®, and from that the fire of knowledge is produced.
The Brihmaza’s wife said:
As to this symbol of the Brahman which is denominated the Kshetragzia, where, indeed, is (to be found) a description of it, by which it* is capable of being comprehended ?
* Le. mind, Arguna Misra.
* Scil. of the Aranis (i.e. the wood used for kindling fire); the sense is, that the pupil who has penance and Vedic learning goes to a teacher for knowledge. See Svetisvatara, pp. 307, 308.
* Le. the Brahman, says Arguna Misra, of which the Kshetragaa is only a symbol. For a definition of Kshetrag€a, see Sinu Parvan (Moksha), chap. 187, st. 23.
CHAPTER XIX, 9. 309
The Brdhmana said:
He is without symbols’, and also without qualities ; nothing exists that is a cause of him. I will only state the means by which he can be comprehended or not. A good means is found, namely, action? and knowledge, by which that ® (entity), which has the symbols (useful) for knowledge‘ attributed to it through ignorance, is perceived as by bees®. In the (rules for) final emancipation, it is not laid down, that a certain thing should be done, and a certain thing should not *. But the knowledge of the things beneficial to the self is produced in one who sees and hears’. One should adopt as many of these things, (which are) means of direct perception, as may here be practicable—unperceived, and those whose form is perceived *, in hundreds and in thousands, all of various descriptions. Then one comes near to that beyond which nothing exists.
The Deity said: Then the mind of the Brahmaza’s wife, after the
3 See Sanatsugftiya, p. 160.
* Viz. that which is required as a preliminary to the acquisition of knowledge, and hence is necessary for final emancipation.
* The Brahman.
* Le. symbols which are to convey a knowledge of the Brahman.
* Le. in a way not perfect; as bees hovering above a flower get the fragrance of it without grasping the flower itself, so these Means give one an imperfect knowledge of the Brahman to be afterwards perfected by constant meditation upon it (nididhydsa).
* As it is in the prior portion of the Vedas, as to sacrifices, &c.
7 Sees, i.e. by contemplation ; hears, i.e. from a teacher, Arguna Misra.
® This seems to mean such things as hearing, reading, &c., which would be ‘perceived’ scil. by the senses ; and all intellectual operations which would be ‘ unperceived.’
310 anuciIrA.
destruction of the Kshetrag#a', turned to that which is beyond (all) Kshetragzas by means of a knowledge of the Kshetra *. ; Arguna said:
Where, indeed, O Krishna! is that Brahmasza’s wife, and where is that chief of Brahmazas, by both of whom this perfection was attained? Tell me about them both, O undegraded one!
The Deity said:
Know my mind to be the Brahmaza, and know my understanding to be the Brahmaaa’s wife. And he, O Dhanazigaya! who has been spoken of as the Kshetragza, is I myself’,
CuHapPTeR XX.
Arguna said:
Tell me about them both, O undegraded one!
The Deity said:
Know my mind to be the Brahmaza, and know my understanding to be the Brahmaaa’s wife. And he, O Dhanazigaya! who has been spoken of as the Kshetragza, is I myself’,
CuHapPTeR XX.
Arguna said:
Be pleased to explain to me the Brahman which is the highest object of knowledge; for by your favour my mind is much interested in (these) subtle‘ (subjects).
Vasudeva said:
On this, too, they relate an ancient story (in the shape of) a dialogue, connected with final emancipation, between a preceptor and a pupil. A talented
* Te. after the identification of the individual self with the universal self, when the individual ceases to be perceived as such. Cf. Santi Parvan (Moksha), chap. 187, st. 23.
* That beyond Kshetrag#as=the absolute supreme self. Cf. Gita, p. 106.
* The substance of this specch, says Arguna Misra, is that the mind and understanding devoted to the supreme lead to final emancipation.
* See p. 296 supra. The last chapter closes what in some of the MSS. is called the Brahma Git4, or Brahmana Gft4 contained in the Anugiti Parvan. See further as to this our Introduction, where the point is further dwelt on.
CHAPTER XX, 12. 31I
pupil, O terror of your foes! asked a Brahmaaa preceptor of rigid vows, (when he was) seated, something about the highest good. ‘I’ (he said), ‘whose goal is the highest good, am come to you (who are) venerable; I pray of you with (bowed) head, O Brahmaza! that you should explain to me what I ask.’ The preceptor, O son of PvithA! said to the pupil who spoke thus: ‘I will explain to you everything, O twice-born one! on which you verily have any doubt.’ Thus addressed by the preceptor, O best of the Kauravas! he who was devoted to the preceptor, put (his) questions with joined hands. Listen to that, O you of great intelligence ! The pupil said:
Whence am I’, and whence are you? Explain that which is the highest truth. From what were the movable and immovable entities born? By what do entities live, and what is the limit of their life? What is truth, what penance, O Brahmazsa ? What are called the qualities by the good? And what paths are happy? What is pleasure, and what sin ? These questions of mine, O venerable Brahmaza sage! O you of excellent vows! do you be pleased to explain? correctly, truly, and accurately. There is none else here who can explain these questions. Speak, O best of those who understand piety! I feel the highest curiosity (in this matter). You are celebrated in the worlds as skilled in topics connected with the piety (required for) final emancipation. And there exists none else but you who can destroy all
1 Compare the questions at the beginning of the Svetasvataraupanishad.
* A similar expression to that in the Sanatsugattya, p. 149, and elsewhere. ;
312 anuGitA.
doubts. And we’, likewise, are afraid of worldly life, and also desirous of final emancipation.
V4sudeva said:
* A similar expression to that in the Sanatsugattya, p. 149, and elsewhere. ;
312 anuGitA.
doubts. And we’, likewise, are afraid of worldly life, and also desirous of final emancipation.
V4sudeva said:
That talented preceptor, who preserved (all) vows, O son of Pritha! O chief of the family of the Kauravas! O restrainer of foes! duly explained all those questions to that pupil, who had approached him (for instruction), who put (his) questions properly, who was possessed of (the necessary) qualifications, who was tranquil, who conducted himself in an agreeable manner, who was like (his) shadow ?, and who was a self-restrained ascetic and a Brahmafarin.
The preceptor said:
All this, which is connected with the knowledge of the Vedas* and involves a consideration of the real entity, and which is cultivated by the chief sages, was declared by Brahman. We consider knowledge only as the highest thing; and renunciation ‘ as the best penance. And he who understands determinately the true object of knowledge which is impregnable ‘—the self abiding in all entities—and who can move about anywhere’, is esteemed highest. The learned man who perceives the abiding together’,
* It is not easy to account for the change here from the singular to the plural.
* T.e. always attended on the preceptor. Cf. generally, Musdaka, p. 283.
* The question was not quite from his own imagination, says Nilakan/ia. Arguna Misra has a different reading, which he interprets to mean ‘that on which the Vedas are all at one.’
* Of the fruit of action, Arguna Misra.
* I.e. not such as to require modification by any other knowledge, as knowledge of the world does.
* Nilakan/+a compares AAandogya, pp. §23-553-
Le. of Ait and Gada, says Nilakan‘ha; of Brahman and its manifestations, as alluded to, inter alia, at pp. 105, 106, 191 supra.
CHAPTER XX, 22. 313
* I.e. not such as to require modification by any other knowledge, as knowledge of the world does.
* Nilakan/+a compares AAandogya, pp. §23-553-
Le. of Ait and Gada, says Nilakan‘ha; of Brahman and its manifestations, as alluded to, inter alia, at pp. 105, 106, 191 supra.
CHAPTER XX, 22. 313
and the severance also, and likewise unity and variety}, is released from misery. He who does not desire anything, and has no egoism about anything, becomes eligible for assimilation with the Brahman, even while dwelling in this world?. He who knows the truth about the qualities of nature, who understands the creation of all entities, who is devoid of (the thought that this or that is) mine, and who is devoid of egoism, is emancipated ; there is no doubt of that. Accurately understanding the great (tree) of which the unperceived ® is the sprout from the seed, which consists of the understanding as its trunk, the branches of which are the great egoism, in the holes of which are the sprouts, namely, the senses, of which the great elements are the flower-bunches‘, the gross elements the smaller boughs, which is always possessed of leaves, always possessed of flowers, and from which pleasant fruits are always produced, on which all entities subsist, which is eternal, and the seed of which is the Brahman ; and cutting it with that excellent sword—knowledge—one attains immortality, and casts off birth and death®. I will state to you to-day, O highly
* Le. that variety is only in this world, but that the unity of everything is the true proposition. Cf. inter alia Gita, p. 104.
* Cf. Brthadaranyaka, p. 858, and Ghd, p. 65.
* Te. the Prakviti of the Sankhyas,
‘ The great elements are the five tanmAtras of earth, water, fire, air, and space, which afterwards produce what we have called the gross elements in the text, namely, the earth &c. which we perceive.
* The wee typifies worldly life. Cf. pp. 111-189 supra. The leaves and flowers, Arguna Misra says, stand for volition and action; and Nilakan/ha seems to agree. The tree is called eternal, as worldly life is supposed to have had no beginning. Cf. Sarfraka Bhashya, p. 494, ‘sprout from the seed,’ this rendering is necessitated by Brahman being described as the seed. Cf. Mundaka, p. 288; Svet&svatara, p. 362; Kasha, pp. 143, 144.
314 anucirtA.,
The tree is called eternal, as worldly life is supposed to have had no beginning. Cf. Sarfraka Bhashya, p. 494, ‘sprout from the seed,’ this rendering is necessitated by Brahman being described as the seed. Cf. Mundaka, p. 288; Svet&svatara, p. 362; Kasha, pp. 143, 144.
314 anucirtA., talented one! the true conclusion! about the past, the present, the future, and so forth, and piety, desire, and wealth *, which is understood by the multitudes of Siddhas, which belongs to olden times, and is eternal, which ought to be apprehended, and understanding which talented men have here attained perfection. Formerly’, the sages, Brzhaspati, Bharadv4ga, Gautama, and likewise Bhargava, Vasish¢Aa, and also KAsyapa, and Visvdmitra, and Atri also, desiring knowledge, met each other, after having travelled over all paths‘, and becoming wearied of their own actions. And those twice-born (sages), giving the lead to the old sage Angirasa, saw Brahman, from whom (all) sin has departed, in Brahman’s mansion. Having saluted that high-souled one who was sitting at ease, the great sages, full of humility, asked him this momentous (question) concerning the highest good: ‘ How should one perform good action? how is one released from sin ? what paths are happy for us? what is truth and what vice? By what action are the two paths southern and northern obtained *? (and whatis) destruction* and emancipation, the birth and death of entities ?’ What the grandsire said conformably to the scriptures’,
I.e. the means of arriving at it, Arguna Misra. The triad, the acquisition of which worldly men aspire to. He explains how the doctrine belongs to olden times. I.e. paths of action, Nflakan/4a. See Sanatsugitiya, p. 165. Namely, the Piuvvyina and Devayina (Arguna Misra), as to which sce AAindogya, p. 341, Kaushitaki, p. 13, and Brihacdiranyaka, p. 1034.
* Nilakan/ha seems to interpret this to mean the temporary ard final dissolutions of the worlds, on which sce, inter alia, Vedinta Paribh4sh4, p. 48.
7 So Nilakan/fa. May it not be ‘according to the received tradition ?’
CHAPTER XX, 37. 315
when thus spoken to by the sages, I will state to you. Listen (to that) O pupil! Brahman said :
48.
7 So Nilakan/fa. May it not be ‘according to the received tradition ?’
CHAPTER XX, 37. 315
when thus spoken to by the sages, I will state to you. Listen (to that) O pupil! Brahman said :
From the truth were the entities movable and immovable produced. They live by penance’. Understand that, O you of excellent vows! By their own action they remain transcending their own source*?. For the truth joined with the qualities is invariably of five varieties. The Brahman? is the truth; penance is the truth; Pragdpati also is truth ; the entities are born from the truth; the universe consisting of (all) creatures is the truth. Therefore Brahmaaas whose final goal is always concentration of mind, from whom anger and vexation have departed, and who are invariably devoting themselves to piety, are full of the truth. I will speak about those (Brahmamas) who are restrained by one another‘, who are possessed of knowledge, who are the establishers of the bridge of piety, and who are the constant creators of the people’. I will speak of the four (branches of) knowledge, and likewise of the castes, and of the four orders, distinctly. The wise always speak of piety as one, (but) having
? Le. by action, Nilakan/ha. Cf. Mundaka, p. 280, and sec p. 166 supra, note 1.
* Ie. they remain apart from the Brahman, being engaged in action. This answers some of the questions put by the pupil to the preceptor. As to ‘the truth,’ see p. 162, note 2 supra.
* Te. tevara, or god; penance=piety; Pragipati=the individual soul, Nilakan/ka. Brahman=‘ that’ (but how is ‘that’ ‘joined with qualities ?’); Pragapati= Brahman, Arguna Misra. They agree about penance and entities (which they take to mean the gross elements) and creatures. Brahman and Pragdpati=Virig and Hiramyagarbha(?), p. 186 supra. Cf. Santi Parvan (Moksha), chap. 190, st. 1.
‘ I.e. who commit no breach of piety through fear of one another, Nilakan/ha. * Cf. Gftd, p. 86.
316 ANuGiTA.
Brahman and Pragdpati=Virig and Hiramyagarbha(?), p. 186 supra. Cf. Santi Parvan (Moksha), chap. 190, st. 1.
‘ I.e. who commit no breach of piety through fear of one another, Nilakan/ha. * Cf. Gftd, p. 86.
316 ANuGiTA.
four quarters. I will speak to you, O twice-born ones! of the happy path, which is productive of pleasure, and which has been invariably travelled over by talented men in old days for (obtaining) assimilation with the Brahman. Learn, O noble ones! from me, now speaking exhaustively, of that highest path which is difficult to understand, and of the highest seat. The first step is said to be the order of Brahmadérins ; the second is that of householders ; next after that is that of foresters; and next after that too, the highest step must be understood to be that relating to the Adhyatma?. Light®, space, sun, air, Indra, Pragdpati, one sees not these, while one does not attain to the Adhy&tma*®. I will subsequently state the means to that, which you should understand. The order of foresters, (the order) of the sages who dwell in forests and live on fruits, roots and air, is prescribed for the three twice-born (castes). The order of householders is prescribed for all castes. The talented ones speak of piety as having faith for its characteristic. Thus have I described to you the paths leading to the gods‘, which are occupied by good and talented men by means of their actions, and which are bridges of piety. He who, rigid in his vows, takes up any one of these modes of piety separately, always comes in time to perceive the production and dissolution of
That is to say, that of the ascetic, who specially devotes himself to the acquisition of knowledge about the relation of the supreme and individual self (Adhydima).
* The deity presiding over the bright fortnight, says Arguna Misra. The words space and sun and air must be similarly interpreted.
* Nilakan/ha says ‘one sees these only while one has not had a perception of the self’ He takes light &c. to mean the ‘universe.’
* Le. the means of reaching the Devayina path (mentioned at P- 314, note 5), Nilakan‘ha. Cf. also Mundaka, p. 312.
CHAPTER XXI, 2. 317
(all) entities’. Now I shall state with accuracy and with reasons, all the elements which abide in parts in all objects. The great self*, the unperceived? likewise, and likewise also egoism, the ten senses and the one‘ (sense), and the five great elements, and the specific characteristics of the five elements 5, such is the eternal creation. The number of the elements is celebrated as being twenty-four plus one. And the talented man who understands the production and dissolution of (all) elements, he, of all beings, never comes by delusion. He who accurately understands the elements, the whole of the qualities*, and also all the deities’, casting aside sin, and getting rid of (all) bonds, attains to all the spotless worlds.