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.
CuaPTeR X XI. Brahman said:
That unperceived (principle), all-pervading, everlasting, and immutable, which is in a state of equilibrium *, should be understood (to become) the city of nine portals, consisting of three qualities, and five
» Namely, how they are all manifestations of the Brahman, and are all dissolved in it. Cf. inter alia Gita, pp. 74, 92.
* See the Ka/Aopanishad, p. 149. See also p. 332 infra.
® See p. 313, note 3 supra.
* Te. the mind. Cf. Gfta, p. roz. 5 Viz. smell, sound, &c.
* Tranquillity, self-restraint, &c., Arguna Misra. Are they not rather the three qualities? As to ‘twenty-four plus one’ above, see p. 368.
7 Does this mean the senses, as at Gft4, p. 123? An accurate understanding of the things noted requires a knowledge of their relation to the supreme, which is the means of final emancipation. And see p. 337 infra.
* See Gfé, p. 107, and S4éakhya-sfra, p. 11, and note 2, p. 331 infra.
p. 318
constituent principles’, encircled by the eleven ?, consisting of mind® as the distinguishing power, and of the understanding as ruler, this is (an aggregate made up of) eleven’. The three currents’ which are within this (city) support (it)* again and again, and those three channels run on, being constituted by the three qualities. Darkness, passion, and goodness, these are called the three qualities, which are all coupled with one another, and likewise serve one another, which depend on one another, and attend on one another, and are joined to one another’. And the five constituent principles
1 The five gross elements of which the body is composed (cf. Mah4bhfrata, Santi Parvan, Moksha Dharma, chap. 183, st. 1 seq.) are developments of the unperceived principle, the Prakriti. Cf. Git4, p. 112, where the words ‘ which remain (absorbed) in nature’ have been inadvertently omitted after ‘ with the mind as the sixth.’ As to the nine portals cf. Gita, p. 65.
2 The five active organs, the five perceptive senses, and the mind.
> This Arguna Misra takes to mean ‘egoism.’ Nilakansha takes the usual meaning, and adds, objects are produced from mental operations; ‘ distinguishing,’ that is, manifesting as distinct entities.
‘ The eleven are, according to Arguna Misra, the three qualities, the five gross elements, the group of organs and senses as one, egoism, and understanding.
® Viz. the nadis, Ida, Pingala, and Sushumav’, Arguna Misra, who adds that they are respectively of the quality of darkness, passion, and goodness.
® Viz. the nadis, Ida, Pingala, and Sushumav’, Arguna Misra, who adds that they are respectively of the quality of darkness, passion, and goodness.
* The three nadis, says Arguna Misra, support the life-winds. Nilakan/ha takes the three currents to be the threefold inclination of the mind, viz. towards a pure piety, towards injuring other living creatures, and towards that mixed piety which requires the destruction of life for its performance. Nilakan/Aa also has a different reading from Arguna Misra, which means ‘are replenished’ instead of ‘support.’ And the three channels are, according to Nilakanéka, the Sampkaras, or effects of previous actions of piety or impiety.
7 Coupled=always existing in association with one another; serving = being necessary to the operations of one another ; depending =supporting one another like three staves, says Nilakansha;
CHAPTER XXI, II. 319
(are made up of) the three qualities. Goodness is the match of darkness, and passion is the match of goodness; and goodness is also the match of passion, and darkness the match of goodness. Where darkness is restrained, passion there prevails. Where passion is restrained, goodness there prevails', Darkness should be understood to consist in obscurity. It has three qualities *, and is called delusion. Its characteristic is also impiety, and it is constant in sinful actions. This is the nature of darkness ; it also appears combined (with others). Passion is said to consist in activity, and is the cause of successive® (acts). When it prevails, its characteristic, among all beings, appears to be production’. Light, lightness ®, faith, such is stated to be the nature of goodness (prevailing) among all beings, as accepted by good men. The true nature of their characteristics, in aggregation and separation, will now be stated together with the reasons ; learn those accurately. Delusion, ignorance, upholding, says Arguna Misra, as the total absence of one would lead to the absence of the others also; attending = becoming subordinate to whichever of them is dominant for the time being; joined=so as to become one organic whole. Cf. as to all this, Yoga-sftra II, 18, and commentary, p. 101; Sdakhya-k4rika, K4rikA 12, with Vakaspati Misra’s comments on it.
* Cf. Gita, p. 108, and the quotation in the Sankhyatattvakaumudf, p. 64.
* T.e. characteristics, viz. obscurity (which seems to stand for ignorance), delusion (which is false knowledge), and impiety (doing that which is known to be sinful and wrong).
* The original means, according to Nilakan/Aa, wrong, unlawful conduct. As to all this cf. Santi Parvan (Moksha), chap. 194, st. 29.
¢ Ie. apparently perpetually doing something. Cf. Gitd, p. 108.
* Cf. as to this, and generally also, Sakhya-k4rik4 13, and commentary of VAdaspati Misra (p. 64). The blazing upwards of fire is said to illustrate the lightness of the quality of goodness which belongs to fire,
320 anucitA,
29.
¢ Ie. apparently perpetually doing something. Cf. Gitd, p. 108.
* Cf. as to this, and generally also, Sakhya-k4rik4 13, and commentary of VAdaspati Misra (p. 64). The blazing upwards of fire is said to illustrate the lightness of the quality of goodness which belongs to fire,
320 anucitA, want of liberality, indecision about actions’, sleep, haughtiness’, fear, avarice, grief, finding fault with good acts, want of memory °, immaturity (of intellect), nihilism *, violation of (the rules of) conduct, want of discrimination’, blindness, behaviour of the lowest® quality, pride of performance without (actual) performance, pride of knowledge without (actual) knowledge, unfriendliness, evil disposition, want of faith, deluded convictions, want of straightforwardness, want of knowledge‘, sinful action, want of knowledge (of the subtle principle), stolidity 7, lassitude, want of self-restraint, going into inferior ways ; all these qualities, O Brahmazas! are celebrated as being dark. And whatever other states of mind, connected with delusion, are found in various places in this world, all these are dark qualities. Constant talk in disparagement of gods, Brahmazas and Vedas, want of liberality, vanity, delusion *, anger, want of forgiveness likewise, and also animosity
? According to Git4, p. 108, doing nothing—stolid laziness—is a mark of darkness. Cf. generally on this passage Gita, pp. 107, 118, 124 seq.; Maitrf, p. 49.
* The same word as at Gita, pp. 116, 125 (headstrong in the latter passage should have been haughty). Cf. as to the word, Khandogya, p. 383. > Cf. Gita, p. 51.
* The opposite of the belief mentioned at Gfii, p. 126.
* The same word as at Gita, p. 109. But the commentators render it here by himsra, i.e. destructive.
I am not sure about the original word here, and the word next but one after this, The latter Arguna Misra renders by skshmatattvavedanam, which I have translated above in the text. The former seems to mean general unintelligence.
7 Heaviness and dulness, induced by indolence, &c., Nilakam/ha. Lassitude is drooping from despondency. Going into inferior ways, Arguna Misra says, means falling into the inferior castes; Nfilakantha says it means love for base actions.
* Not being cognisant of one’s own shortcomings, Arguna Misra.
CHAPTER XxXI, 18. 321
Lassitude is drooping from despondency. Going into inferior ways, Arguna Misra says, means falling into the inferior castes; Nfilakantha says it means love for base actions.
* Not being cognisant of one’s own shortcomings, Arguna Misra.
CHAPTER XxXI, 18. 321
towards people, this is considered to be dark conduct. Whatever vain! actions (there are), and whatever vain gifts, and vain eating, that is considered to be dark conduct. Reviling, and want of forgiveness, animosity, vanity, want of faith also, this is considered to be dark conduct. And whatever such people there are in this world, doers of sinful acts, who break through (all) regulations, they are all held to be dark. I will state the wombs appointed for these (men) of sinful actions. They go to the hell, (namely) the brute (species), to be born in the lower hell?; (or become) the immovable entities ?, animals, beasts of burden, demons, and serpents, and worms, insects, birds, and also creatures born from eggs, and all quadrupeds, and idiots, deaf and dumb men, and whatever others are attacked by diseases generated by sin‘. These dark, evilconducted men, who are sunk in darkness, who bear the marks of their own actions, the current of whose (thoughts) is downwards §, sink into darkness. I will now proceed to state their improvement and ascent; how, becoming men of meritorious actions, they attain to the worlds of those who perform good acts*. Resorting to a contrary? (course of life), and growing old in (good) actions °, they exert * Cf. Git, p. 83. * Cf. Git, p. 116. ® Such as trees and so forth, which are also forms of life.
* This is alluded to in some Smritis too. And cf. KhAindogya, P- 358, and the quotation in the commentary on Sinkhya-sfitra V, 122.
* Such, says Nilaka#/ha, as to fit them for the nether world. See Tattvakaumudf, p. 113. As to marks, cf. p. 239 supra.
* Cf. Gita, p. 130.
* Le. contrary to that already described as dark.
® Nilakan/ha renders this to mean ‘ destroyed for Agnihotra and such ceremonies,’ like the goat referred to above at p. 290.
(8) Y
322 anucirA,
See Tattvakaumudf, p. 113. As to marks, cf. p. 239 supra.
* Cf. Gita, p. 130.
* Le. contrary to that already described as dark.
® Nilakan/ha renders this to mean ‘ destroyed for Agnihotra and such ceremonies,’ like the goat referred to above at p. 290.
(8) Y
322 anucirA, themselves, and through the ceremonies (performed for them) by benevolent Brahmazas devoted to their own duties, they go upwards to the same world (as the Brahmazas)—the heaven of the gods. Such is the Vedic text. Resorting to a contrary! (course of life), and growing old in their own duties, they become men in this world whose nature is to return *. Coming to a sinful womb, as K4mdalas §, or deaf, or lisping men, they attain to higher and higher castes in order; going beyond the Sddra womb, and (beyond) whatever other dark qualities there are which abide in the quality of darkness‘ in the current (of this world). Attachment to objects of desire is laid down to be the great delusion. There, sages and saints and gods become deluded, wishing for pleasure. Darkness°, delusion, the great delusion, the great obscurity called anger, and death the blinding obscurity ; anger is called the great obscurity. I have now duly described to you, O Braéhmazas! this quality of darkness, in full and accurately with reference to
' See note 7 on last page. The sequence of ideas seems not to be properly brought out here. In the course of transmigration after their course of conduct is altered they become men, and then proceed to heaven. This seems the real sense here.
* To return to life and death, and so on, until they fit themselves for final emancipation. Cf. Apastamba II, 5, 11, 10-18.
* Cf. Khindogya, p. 359.
* This is not very clear, and the commentators give but little help. The meaning probably is, that they gradually, in course of improvement, cross beyond the SQdra caste, and all those qualities or tempers of mind, and so forth, which have been stated to appertain to the quality of darkness.
® Cf. Saiikhya-k4rik4, pp. 47, 48,and Vadaspati’s comment. There these are identified with the ‘afflictions’ of the Yoga-sastra—ignorance, sclf-consciousness, affection, aversion, persistent attachment, and they are five divisions of false knowledge, or the quality of darkness, as it is here called. See, too, Svetisvatara (comm.), p. 284.
CHAPTER XXII, 5. 323
its nature, and also its qualities, and also its source. Who, indeed, understands this properly; who, indeed, perceives this properly? The definition of the essence of darkness is, that one sees the real in what is unreal. The qualities of darkness have been described to you in many ways. And darkness in its higher and lower! (forms) has been accurately stated. The man who always understands these qualities gets rid of all dark qualities,
CuHaprer XXII.
Brahman said:
The qualities of darkness have been described to you in many ways. And darkness in its higher and lower! (forms) has been accurately stated. The man who always understands these qualities gets rid of all dark qualities,
CuHaprer XXII.
Brahman said:
O best (of men)! I will explain to you accurately the quality of passion. Learn, O noble ones! the action of the quality of passion. Injuring (others), beauty’, toil, pleasure and pain, cold and _ heat, power’, war, peace, argument, repining*®, endurance, strength, valour, frenzy, wrath, exercise and quarrel too, vindictiveness, desire, backbiting, battle, the thought (that this or that is) mine, preservation ‘, slaughter, bonds, affliction, buying and_ selling, touching ® other people’s weak points, by cutting, breaking, piercing ; fierceness and cruelty, vilifying, pointing out others’ weaknesses, thinking of (this) world, harbouring evil thoughts, animosity, abuse,
* Generally and specifically, says Arguna Misra.
* Arguna Misra says these mean pride of beauty and pride of power respectively. Cf. as to this list generally, Maitri, pp. 50, 51.
* Cf. Sanatsugatfya, p. 168.
* I presume this means solicitude for preserving what one has got. Cf. Gita, p. 48.
* Literally, piercing. ‘Cutting, breaking piercing,’ further on, seems to indicate the greater or less offensiveness of the operation of ‘touching others’ weak points.’
Y2
324 aNuGcitA.
uttering falsehoods, bad? gifts, doubt, boasting, censure, praise, laudation?, prowess, defiance, attendance (on another), obedience *, service, harbouring desire, management’, policy, heedlessness, contumely, belongings®, and the various decorations which prevail in this world, for men, for women, for living creatures, for articles, and for houses, vexation, and also want of faith, vows and regulations’, and actions with expectations, and the various acts of public charity’, the ceremony of Sv4h4, the ceremony of Svadhé4, the ceremony of Vashat °, salutation, both officiating at sacrifices and imparting instruction, and also sacrificing and study, gifts and acceptance of gifts, expiations, auspicious rites, the wish ‘this may be mine and that may be mine,’ affection generated by the qualities ®, treachery and likewise deception, disrespect and respect, theft, slaughter, disgust, vexing (oneself), wakefulness, ostentation, haughtiness, and attachment also, devotion, pleasure and delight, gambling, common scandal, association with women,
* Ie. to undeserving persons, Arguna Misra. Probably it includes the other defects also pointed out at Gita, p. 120. As to doubt, see Gita, p. 63.
* The one is attributing merits which do not exist, the other is merely parading merits which do exist.
* Arguna Misra takes this literally to mean ‘ wish to hear.’
* Cleverness in worldly affairs, Nilakam/ha.
* Cf. Gita, passim, and see also Yoga-sQtras II, 30, and commentary (pp. 127-129, Calc. ed.)
* Fasts and other observances for special benefits.
* Arguna Misra takes this literally to mean ‘ wish to hear.’
* Cleverness in worldly affairs, Nilakam/ha.
* Cf. Gita, passim, and see also Yoga-sQtras II, 30, and commentary (pp. 127-129, Calc. ed.)
* Fasts and other observances for special benefits.
1 FE. g. digging tanks and wells, &c.
* Vashat and Svah4 indicate offerings to gods, Svadhi to the manes. See Brihadaramyaka, p. 982, and Mandukya (Gaudapdida K4rika), p. 443, and commentaries there.
* I presume this means attachment to the operations of the qualities. Cf. Gita, p. 48. As to the wish just before, see Gili, pp. 115, 116.
CHAPTER XXIII, 3. 325
devotion to dancing, and instrumental or vocal music, all these qualities, O Brahmasas! are described as passionate. The men who meditate on past, present, and future entities in this world', who are always devoted to the triad—piety, wealth, and lust also?— who acting under (the impulse of) desires exult on the success of all their desires, these men, who are enveloped by passion, have (their) currents downwards*, Born again and again in this world, they rejoice‘, and wish for the fruit appertaining to the life after death$ and that appertaining to this world also. They give and receive, and make Tarpaza‘, and also sacrifice. The qualities of passion have been described to you in many ways, and the action of the ~ quality has also been stated accurately. The man who always understands these qualities, gets rid of all passionate qualities.
CuarTer XXIII. Brahman said :
Now I shall proceed to describe the third—the best—quality, beneficial to all creatures, and unblamable, the duty of the good. Joy’, pleasure, nobility, enlightenment and happiness also, absence of stinginess, absence of fear, contentment, faith, forgiveness, courage, harmlessness, equability, truth, straightforwardness, absence of wrath, absence of calumnia-
* Le. who are always thinking of what they have done and what they have to do, and so forth. Cf. Gitd, pp. 115, 116.
* And not that which is higher than these, viz. final emancipation.
* See p. 321 and note 5 there. * Cf. inter alia, Gita, p. 48.
* Viz. heaven. Cf. Gftd, p. 48. * Le. offerings to the manes.
* Cf. p. goo supra, and Santi Parvan (Moksha), chap. 194, st. 34; chap. 219, st.36. For nobility, Arguna Misra has manifestation of joy.
326 anucitA,
final emancipation.
* See p. 321 and note 5 there. * Cf. inter alia, Gita, p. 48.
* Viz. heaven. Cf. Gftd, p. 48. * Le. offerings to the manes.
* Cf. p. goo supra, and Santi Parvan (Moksha), chap. 194, st. 34; chap. 219, st.36. For nobility, Arguna Misra has manifestation of joy.
326 anucitA, tion, purity, dexterity, valour. He who possesses the piety of concentration of mind, (holding) knowledge to be vain’, (good) conduct vain, service vain, and labour vain, he attains the highest in the next world. Devoid of (the notion that this or that is) mine, devoid of egoism, devoid of expectations, equable everywhere, not full of desires, (to be) such is the eternal duty of the good. Confidence, modesty’, forgiveness, liberality, purity, freedom from laziness, absence of cruelty, freedom from delusion, compassion to (all) creatures, absence of backbiting, joy. contentment, joviality, humility, good behaviour, purity in all action for (acquiring) tranquillity *, righteous feelings, emancipation‘, indifference’, life as a BrahmaZdrin, abandonment on all hands, freedom from (the notion that this or that is) mine, freedom from expectations’, unbroken piety’, (holding that) gifts (are) vain, sacrifices vain, learning vain, vows vain, receipt of gifts vain, piety vain, penance vain. Those talented Brahmazas in this world, whose conduct is of this description, who adhere to the quality of goodness, abiding in the seat of the Brahman®, perceive (everything) aright. Getting rid of all
' Such is Nilakaz/ha’s reading, and he takes knowledge to mean mere knowledge derived from books, &c. Arguna Misra has a different reading for vain, which he interprets to mean ‘ wish for fruit.’
* See Sanatsugatiya, p. 162.
* Ie. pure and straightforward conduct in the performance of whatever is done for attaining final emancipation.
“ Of other people from sorrow, Arguna Misra,
* The state of being unconcerned, udisina, NflakansAa.
* Cf. Gita, p. 60, inter alia.
7 Arguna Misra understands the original here to mean ‘not being under the control of another.’
* Le. the source of the Vedas, according to Nilakan/ha. The supreme is called Brahmayoni, the original word here, at Sveti-
CHAPTER XXIII, 14. 327
sins, and free from grief, those talented men reach heaven, arid create (various) bodies'. The power of governing, self-restraint, minuteness?, these those highsouled ones make (for themselves) by (the operations of their own) minds like the gods dwelling in heaven. They are said to have their currents upwards’, and to be gods, and of the quality of goodness‘; and having gone to heaven they verily change in various ways, by means of nature®. They obtain and divide® whatever they desire. Thus, O chiefs of the twiceborn! have I described to you the conduct of the quality of goodness. Understanding this according to rule, one obtains whatever one desires. The qualities
They obtain and divide® whatever they desire. Thus, O chiefs of the twiceborn! have I described to you the conduct of the quality of goodness. Understanding this according to rule, one obtains whatever one desires. The qualities svatara, p. 354, where Brahman is rendered to mean Prakriti by Sankara. See Sanatsugatiya, p. 186, note 6, and Taittirlya-Aranyaka, p. 894. As to the probable sense here, see p. 339, note 2 infra.
' Iie. for themselves. Cf. p. 345 infra; Yoga-sittras, p. 227; and Brthadaranyaka, p. 849.
* These include, according to Nilakansha, the other qualities of the same class unnamed here, for which see Yoga-sitra III, 44 (p. 207). The power of governing, i.e. producing, destroying, or combining worldly objects as one pleases; self-restraint, i.e. in the presence of tempting objects ; minuteness= power of becoming as minute as one pleases. The other qualities are lightness, largeness, and heaviness; power of attracting everything so as to be near oneself (e.g. touching the moon with the finger), power of obtaining one’s wish.
* Cf. p. 321 supra and note 5. Arguna Misra, and Nflakansha also, here render it by ‘ those who go upwards.’ As to which, see Git4, p. 109.
* Cf. for this sense, which is given by Arguna Misra, Sankhyasara, p. 19.
5 Nilakan¢ha says this means that they change their minds for purposes of enjoyment by means of the impression of previous enjoyments. The changes, however, seem to be those above referred to—minuteness, &c., and the acquisition of other bodies. As to natare, cf. Gft4, pp. 58 and 112, with the correction made at p. 318 supra.
* This is not quite clear. Does it mean distribute among themselves or otbers?
328 anuciTA.
of goodness have been specifically described, and the operation of the qualities has been accurately stated. The man who always understands these qualities, enjoys the qualities', but is not attached to the qualities.
CuarPteR XXIV. Brahman said :
The qualities cannot be explained altogether distinctly (from one another). Passion, goodness, and darkness likewise are seen mixed up (with one another). They are attached to one another, they feed on one another. They all depend on one another, and likewise follow one another*. There is no doubt of this, that as long*as there is goodness so long darkness exists. And as long as goodness and darkness, so long is passion said (to exist) here. They perform their journey together, in union, and moving about collectively. For they act with cause or without cause‘, moving in a body. Of all these acting with one another, but differing in development, the increase and diminution will now be stated. Where darkness is increased, abiding ® in the lower entities, there passion should be understood to be little, and goodness likewise to be less. Where
? Cf, Gita inter alia, p. 104. * Cf. p. 318 supra.
Where darkness is increased, abiding ® in the lower entities, there passion should be understood to be little, and goodness likewise to be less. Where
? Cf, Gita inter alia, p. 104. * Cf. p. 318 supra.
* So Arguna Misra, Nilakan/ha says on this, ‘However much goodness may be increased, it is still held in check by darkness, and thus there is the continual relation of that which checks and that which is checked between the three qualities; hence they are alike. Soalso passion being increased, holds goodness and darkness in check. The sense seems to be that the qualities dominate all in this world and exist together though varying in strength’ (Git4, p. 73).
* Ie. spontaneously, Arguna Misra. Cf. Santi Parvan (Moksha), chap. 194, st. 35. * It is in the lower species that darkness is predominant.
CHAPTER XXIV, 14. 329
passion is developed, abiding in those of the middle current’, there darkness should be understood to be little, and goodness likewise to be less. And where goodness is developed, abiding in those of the upward current 2, there darkness should be understood to be little, and passion likewise to be less*. Goodness is the cause of the modifications in the senses, and the enlightener *. For there is no other higher duty laid down than goodness. Those who adhere to (the ways of) goodness go up; the passionate remain in the middle; the men of the quality of darkness, being connected with the lowest quality, go down’. The three qualities abide in the three castes thus: darkness in the Sddra, passion in the Kshatriya, and the highest, goodness, in the Brahmaza*. Even from afar’, darkness, goodness, and passion also, are seen to have been together and moving about collectively. We have never heard of them (as existing) separately. Seeing the sun rising, evildoers are alarmed, and travellers, suffering trouble from the heat, feel the warmth. The sun is goodness developed, evil-doers likewise are darkness, and the heat to the travellers is said to be a property of
1 T.e. the human species, Arguna Misra. Cf. Gttd, p. rog.
* See Gitd, p. 109, also p. 327 supra. In his Sankhyatattvakaumudf, Vaéaspati Misra applies the epithet to Yogins (see p. 13 of T&r&n&th’s edition, and the editor's note there).
* Cf. Gita, p. 108.
* Cf. Gita, p. 108. The modifications of the senses constituting perception by them is an operation of the quality of goodness. This seems to be the meaning of the text; as to this, cf. Tattvakaumudf, p. 14 (T4ranath’s edition).
* See Gita, p. 109; the words are nearly identical.
* Cf. Santi Parvan (Moksha), chap. 188, st. 15. The Vaisya is omitted here.
" Te. Arguna Misra says, even after much observation.
330 ANuGiITA.
Tattvakaumudf, p. 14 (T4ranath’s edition).
* See Gita, p. 109; the words are nearly identical.
* Cf. Santi Parvan (Moksha), chap. 188, st. 15. The Vaisya is omitted here.
" Te. Arguna Misra says, even after much observation.
330 ANuGiITA.
passion', The light in the sun is goodness ; the heat is the quality of passion; and its eclipse on the Parvan? days must be understood to be of the quality of darkness. So in all shining bodies, there exist three qualities. And they act by turns in the several places in several ways. Among immovable entities, darkness is in the form of their belonging to the lower species; the qualities of passion are variable ; and the oleaginous property is of the quality of goodness*, The day should be understood to be threefold, the night is stated to be threefold, and likewise months, half-months, years, seasons, and the conjunctions‘. Threefold are the gifts given °, threefold the sacrifices performed, threefold are the
* This illustrates the existence of the qualities as one body. Even the enlightening sun, which embodies the quality of goodness, produces effects which belong to the other qualities. The fear and sorrow which evil-doers, that is thieves, feel, is an effect of the rising of the sun, which appertains to the quality of darkness, and the heat as being the cause of vexation and consequent delusion to travellers, appertains to the quality of passion.
* T.e. the days of the moon’s conjunction or opposition.
> I understand this to mean that in the ‘immovable entities’ the three qualities co-exist ; the birth in the lower species is an effect of darkness ; the variable qualities, viz. the heat, &c., as Arguna Misra says, are the properties of passion; and the oleaginous properties among them appertain to goodness, as, says Arguna Misra, they are sources of pleasure (cf. Gita, p. 118). Nilakaasha says, ‘Immovable entities being very unintelligent, darkness is very much developed among them,’ but this last, as an interpretation of tiryagbhavagata, appears to me to be alike unwarranted and inappropriate here.
* Does this mean the period about the close of one and beginning of another yuga or age? That is the only sense ejusdem generis with the words preceding it that I can think of; yet the jump from years to yuga-sandhis is a long one.
* Cf. Gita, p. 120. With reference to some, at least, of the things enumerated here, the division would be rather fanciful.
CHAPTER XXIV, 25. 331
That is the only sense ejusdem generis with the words preceding it that I can think of; yet the jump from years to yuga-sandhis is a long one.
* Cf. Gita, p. 120. With reference to some, at least, of the things enumerated here, the division would be rather fanciful.
CHAPTER XXIV, 25. 331
worlds, threefold the gods, threefold the (departments of) knowledge, and threefold the path’. The past, the present, and the future; piety, wealth, and lust; the Prama, the Apdna, and the Udana; these are the three qualities. And whatever there is in this world, all that is (made of) these three qualities *. The three qualities—goodness, passion, and darkness also—are always acting unperceived. The creation of the qualities is eternal. Darkness, unperceived, holy*, constant, unborn, womb, eternal, nature, change ‘, destruction, Pradhana, production and absorption, not developed, not small, unshaking, immovable, immutable, existent and also non-existent '— all these, the unperceived, (consisting) of the three qualities, is said to be. These names should be learnt by men who ponder on matters relating to the self. He who understands correctly all the names of the unperceived, and the qualities, and its pure operations, he, freed from the body, understanding the truth about (all) distinctions, and being free from all misery, is released from all qualities.
1 See these three mentioned at AAandogya, pp. 340-359. As to departments of knowledge, cf. Gité, p. 84; Arguna Misra reads, ‘ threefold the Vedas.’
* The universe is all developed from the Prakrsii, which is merely the three ‘ qualities in equilibrium.’ Cf. Sankhya-sftra I, 61.
* Because it gives final emancipation to one who discriminates it from Purusha, Arguna Misra. Cf. Sankhya-sftra I, 1 seq., and Sankhya-karika, p. 56 seq., and commentary. For another list of names of Prakriti, see Svetsvatara (comm.), p. 283.
* Nature is not a development from anything, and hence is called avikriti in Sankhya-karika 3; but ‘change’ here probably means the whole aggregate of Vikrstis, ‘changes’ or developments, which make up Prakriti; or by a different derivation it may, perhaps, also mean that from which all development or change takes place.
* See Sankhya-sftra V, 52-56; and also I, 26, and commentary here. The Ved4ntins speak of Miéyi—which answers to what the
332 ANuGiTA,
CHAPTER XXV.
Brahman said:
* See Sankhya-sftra V, 52-56; and also I, 26, and commentary here. The Ved4ntins speak of Miéyi—which answers to what the
332 ANuGiTA,
CHAPTER XXV.
Brahman said:
From the unperceived was first produced the great self, of great intelligence, the source of all qualities?; it is said to be the first creation. That great self is signified by these synonymous terms—the great self, intelligence, Vishzu *, Gishau, Sambhu, the valiant, the understanding, means of knowledge, means of perception, and likewise cognition, courage, memory. Knowing that (great self), a learned Brahmaza comes not by delusion. It has hands and feet on all sides ‘, it has eyes, heads, and faces on all sides; it stands pervading everything in the world’. The being of great power is stationed in the heart of all. Minuteness *, lightness, (the power of) obtaining (everything) (are his); he is the governor, the light, inexhaustible. Now people who comprehend the understanding, and who are always possessed of a good heart, who practise meditation, who are constant at concentration of mind, who are true to their promises, and whose senses are subdued, who are possessed of knowledge, who are not avaricious, who have subdued wrath, whose minds are clear, who are talented, who are devoid of (the thought that this or that is) mi mine, | who are devoid of egoism,
Sankhyas call Prakrrti (see Svetasvatara, Pp. 340, and Sankhbya-sdtra I, 69, and commentary there)—as ‘ sattvasattwabhy4manirvatya.’
? I. e. the understanding, on which see SAnkhya-sftra I, 61-64. It. is called being (Purusha) further on, as it dwells in the body (Puri).
* Ie. of the effects of all qualities (namely, the universe ; cf. Gita, p. 48), Nflakandéha.
* Le. all-pervading, Arguna Misra. On the whole passage, see Sankhya-sira, pp. 15, 16, and note 3 on page 333 infra.
* As, says Arguna Misra, it is the source of all activity.
* The words are identical with those at Gita, p. 103.
® See p. 327 supra,
CHAPTER XXVI, 2. 333
these being emancipated, attain greatness’. And the talented man who understands that high and holy goal, the great self*, he among all people comes not by delusion. The self-existent Vishau is the Lord in the primary creations*. And he who thus knows the lord lying in the cave‘, the transcendent, ancient being, of universal form, and golden’, the highest goal of those possessed of understanding, that talented man, abides transcending the understanding ¢.
CuarterR X XVI. Brahman said:
That Mahat which was first produced, is (afterwards) called egoism; when it is born as (the feeling itself) 71, that is said to be the second creation. That egoism is stated to be the source of all entities®,
CuarterR X XVI. Brahman said:
That Mahat which was first produced, is (afterwards) called egoism; when it is born as (the feeling itself) 71, that is said to be the second creation. That egoism is stated to be the source of all entities®,
1 T.e., says Arguna Misra, the world of the understanding. Does this mean the world of Hiranyagarbha? The understanding is said to be the ‘subtle body’ of Hirasyagarbha (Vedinta Paribh4sha, p- 46). Probably the reference spiritually interpreted is to the state in which egoism and all its products are non-existent.
* Literally, ‘the high and holy passage to the great self.’
* The Mahat first manifests itself as Vishvu before it manifests itself as Brahman or Siva (Sankhya-s4ra, p. 16), hence he is said to be the Lord in the primary creation. It may be added, that in the Sankhya-s4ra where this passage is quoted the original word rendered ‘cognition’ above (khy4ti) does not occur, but in lieu of it occurs Brahman. The sentence ‘And the talented man’ &c. is also wanting there.
* Le. the understanding. See Sankara on Svet4svatara, p. 329 ; Kasha, p. 100.
* Source of enlightenment, Arguna Misra. Cf. Mundaka, pp. 303- 308 (gloss).
* Le. attaching himself to the Purusha, as the never-changing reality, and rising above Prakriti and its manifestations.
7 I.e. when the Mahat develops into the feeling of self-consciousness—I—then it assumes the name of egoism.
* See on this SAnkhya-s4ra, Hall's Introd. p. 31, note.
334 anucit.
that from which the changes take place’; it is full of light, the supporter of consciousness; it is that from which the people are produced, the Pragapati. It is a deity, the producer of the deities, and of the mind; it is the creator of the three worlds. That which feels? thus—‘ I am all this’—is called (by) that (name). That eternal world is for those sages who are contented with knowledge relating to the self, who have pondered on the self, and who are perfected by sacred study and sacrifice. By?* consciousness of self one enjoys the qualities ; and thus that source of all entities, the producer of the entities, creates (them): and as that from which the changes take place, it causes all this to move; and by its own light, it likewise charms the world.
By?* consciousness of self one enjoys the qualities ; and thus that source of all entities, the producer of the entities, creates (them): and as that from which the changes take place, it causes all this to move; and by its own light, it likewise charms the world.
1 So Arguna Misra. Nilakaz/Za says it means ‘born from the change, or development, viz. Mahat. The S4nkhya-saira, p. 17, however, shows it means ‘appertaining to the quality of goodness.’ See also Sinkhva-k4rika 25, and commentary there, which is of great help here. The sense is this: Egoism is of three descriptions ; it appertains to the quality of goodness, and as such is the creator of the deities and mind, the deities being those presiding over the ten senses (cf. Sinkhya-sira, p. 17); it is full of light, or appertains to the quality of passion (cf. ibid.), and as such imparts to the other two qualities their virtue of activity (cf. Sankhya-karika commentary, p. 91, Tardnath’s ed.); it is also of the quality of darkness, and as such the producer of the triple world (see ibid.). See Sankhya-s(tra II, 17, 18, and comment, where a view somewhat different in one or two details is stated.
* Sankhya-sara, p. 16; Sankhya-k4rik4 24, p. 89 (TarAnath’s ed.)
* Arguna Misra says that the words Ahank4ra &c. are here explained ; qualities here means objects, as at Gft4, p. 55. The meaning of the first clause is, that the feeling that the objects are for oneself, and therefore enjoying them, gives the name of Ahank4ra tothe principle in question; its creation ofall the elements gives it the name of Bhftédi. It is called Vaikdrika, as the cause of the various activities and developments going on. The last clause seems to be an explanation of the epithet Taigasa, also applied to egoism.
CHAPTER XXVII, 7. 335
CuarterR XXVII.
Brahman said:
From egoism, verily, were the five great elements born—earth, air, space, water, and light as the fifth. In these five great elements, in the operations of (perceiving) sound, touch, colour, taste, and smell, creatures are deluded?. When, at the termination of the destruction of the great elements, the final dissolution approaches, O talented one! a great danger for all living beings arises*. Every entity is dissolved into that from which it is produced. They are born one from the other, and are dissolved in the reverse order*, Then when every entity, movable or immovable, has been dissolved, the talented men who possess a (good) memory ‘ are not dissolved at all. Sound, touch, and likewise colour, taste, and smell as the fifth; the operations (connected with these) have causes 4, and are inconstant, and their name is delusion. Caused by the production of avarice *, not different from one another’, and insignificant®, connected with flesh and blood, and depending upon one another,
1 The contact of the objects of sense with the senses is the source of delusion.
* Cf. Git4, p. 107, and note 1 there.
* Cf, Sankhya-sftra I, 121, and p. 387 infra.
* Cf. Git4, p. 107, and note 1 there.
* Cf, Sankhya-sftra I, 121, and p. 387 infra.
* Le. knowledge of the truth, Arguna Misra.
* Hence, as they have a beginning, they also must have an end, and hence they are inconstant.
“ This and following epithets expand the idea of inconstancy.
7 Being all in substance connected with the Prakriti, the material world, so to say.
* Containing no reality, Nilakas/ha.
336 ANuGiTA.
excluded from the self, these are helpless and powerless, The Praza and the Apina, the Udana, the Samana, and the Vy4na, these five winds also are joined to the inner self*, and together with speech, mind, and understanding make the eight constituents of the universe *. He whose skin, nose, ear, eye, tongue, and speech are restrained, and whose mind is pure, and understanding unswerving ‘, and whose mind is never burnt by these eight fires‘, he attains to that holy Brahman than which nothing greater exists. And the eleven organs, which are stated as having been produced from egoism—these, O twice-born ones! I will describe specifically. The ear, the skin, the two eyes, the tongue, the nose also as the fifth, the two feet, the organ of excretion, and the organ of generation, the two hands, and speech as the tenth; such is the group of organs, the mind is the eleventh. This group one should subdue first, then the Brahman shines (before him). Five (of these) are called the organs of perception, and five the
* Nilakan/ha apparently takes the original here to mean of gross nature, not subtle, such as anything connected with the self would be. They are helpless and powerless without support from other principles, and mainly the self.
* He here states what is more closely connected with the self, and, as Nilaka#/ha puts it, accompanies the self till final emancipation. The inner self Nilakanéha takes to mean the self associated with egoism or self-consciousness,
» Nilakan/Aa cites certain texts to show that the perceptive senses work only through the mind, and that the objects of the senses are produced from the senses, and hence the universe, he says, is constituted of the eight enumerated above.
* Te. from the truth.
* le. vexed by the operations of any of these.
CHAPTER XXVII, 24. 337
* Te. from the truth.
* le. vexed by the operations of any of these.
CHAPTER XXVII, 24. 337
organs of action. The five beginning with the ear are truly said to be connected with knowledge. And all the rest are without distinction connected with action. The mind should be understood to be among both’, and the understanding is the twelfth. Thus have been stated the eleven organs in order. Understanding these *, learned men think they have accomplished (everything). I will now proceed to state all the various organs. Space® is the first entity; as connected with the self it is called the ear; likewise as connected with objects (it is) sound; and the presiding deity there is the quarters. The second entity is air; it is known as the skin as connected with the self; as connected with objects (it is) the object of touch; and the presiding deity there is lightning. . The third (entity) is said to be light; as connected with the self it is called the eye; next as connected with objects (it is) colour; and the presiding deity there is the sun. The fourth (entity) should be understood to be water; as connected with the self it is called the tongue; as connected with objects it is taste; and the presiding deity there is Soma. The fifth entity is earth; as connected with the self it is the nose; as connected with objects likewise it is smell; and the presiding deity there is the wind. Thus are the five entities stated to be divided among the three‘. I will now proceed to state all the various organs.
Cf. Sankhya-kérikA 27; Sénkhya-sira, p. 17.
* Cf, Kasha, p. 143.
* Cf. Lalita Vistara (translated by Dr. R. Mitra), p. rr.
* The above sentences show the entities in the three different aspects mentioned, which correspond to each other; the ear is the sense, that which is connected with the self; sound is the object of that sense, as connected with the external world; and the
(8) z
338 anucitA,
R. Mitra), p. rr.
* The above sentences show the entities in the three different aspects mentioned, which correspond to each other; the ear is the sense, that which is connected with the self; sound is the object of that sense, as connected with the external world; and the
(8) z
338 anucitA,
As connected with the self, the feet are mentioned by Brahmazas, who perceive the truth; as connected with objects it is motion; the presiding deity there is Vishnu. The Apdna wind, the motion of which is downward, as connected with the self, is called the organ of excretion; as connected with objects it is excretion'; and the presiding deity there is Mitra. As connected with the self the generative organ is mentioned, the producer of all beings ; as connected with objects it is the semen; and the presiding deity there is Pragdpati. Men who understand the Adhyatma speak of the two hands as connected with the self; as connected with objects it is actions; and the presiding deity there is Indra. Then first, as connected with the self, is speech which relates to all the gods; as connected with objects it is what is spoken; and the presiding deity there is fire. As connected with the self they mention the mind, which follows after the five entities*; as connected with objects it is the mental operation; the. presiding deity there is the moon. Likewise (there is) egoism, the cause of the whole course of worldly life, as connected with the self; as connected with objects, self-consciousness ; the presiding deity there is Rudra. As connected with the self, they mention the understanding impelling the six senses;
quarters, Dik, are the deities presiding over the senses; as to this cf. Sinkhya-sira, p. 17, and Vednta Paribhash4, p. 45, which show some discrepancies. The distinctions of Adhy4tma &c. are to be found in the Upanishads ; cf. inter alia, KAandogya, p. 227, and cf. Gitd, p. 77.
' As to the original word, cf. inter alia, Svet4svatara, pp. 197-202.
* This probably means the five senses which can perceive only when associated with the mind, See p. 268 supra.
* The understanding is called the charioteer at Kasha, p.rs4.
CHAPTER XXVII, 39. 339
227, and cf. Gitd, p. 77.
' As to the original word, cf. inter alia, Svet4svatara, pp. 197-202.
* This probably means the five senses which can perceive only when associated with the mind, See p. 268 supra.
* The understanding is called the charioteer at Kasha, p.rs4.
CHAPTER XXVII, 39. 339
as connected with objects that which is to be understood; and the presiding deity there is Brahman. There are three seats for all entities—a fourth is not possible—land, water, and space. And the (mode of) birth is fourfold. Those born from eggs, those born from germs, those born from perspiration, and those born from wombs—such is the fourfold (mode of) birth of the group of living beings". Now there are the inferior beings and likewise those moving in the air. Those should be understood to be born from eggs, as also all reptiles. Insects are said to be born from perspiration; and worms of the like description. This is said to be the second (mode of) birth, and inferior. Those beings, however, which are born after the lapse of some time, bursting through the earth, are said to be born from germs, O best of the twice-born! Beings of two feet or more than two feet, and those which move crookedly, are the beings born from wombs. Understand about them also, O best of men! The eternal seat (where) the Brahman?* (is to be attained) should be understood to be twofold—penance* and meritorious action. Such is the doctrine of the learned. Action should be understood to be of various ‘
’ Cf. KhAndogya, pp. 404-406, and glosses; Aitareya, p. 243; Ved4nta Paribhash4, p. 47; Sankhya-eftra V, 111; Manu I, 43; Max Miller’s note at p. 94 of his KA4ndogya in this series.
* So Nilakansha, but he also adds that this means birth as a Brahmana, which seems to be quite wrong. Arguna Misra’s ‘means of acquiring Brahman’ is right. See p. 369 infra.
* Le., I presume, ‘knowledge.’ Sankara has so interpreted the word at Mundaka, p. 270, and Kasha, p. 127, and elsewhere; and see SanatsugAtfya, p. 166 supra.
* Another reading is ‘of two kinds.’ But I prefer this, as three kinds are mentioned further on.
z2
340 anucirA,
See p. 369 infra.
* Le., I presume, ‘knowledge.’ Sankara has so interpreted the word at Mundaka, p. 270, and Kasha, p. 127, and elsewhere; and see SanatsugAtfya, p. 166 supra.
* Another reading is ‘of two kinds.’ But I prefer this, as three kinds are mentioned further on.
z2
340 anucirA, descriptions, (namely) sacrifice, gift at a sacrifice, and sacred study’, for (every one) who is born *. Such is the teaching of the. ancients. He who duly understands this, becomes possessed of concentration of mind, O chief of the twice-born! and know, too, that he is released from all sins. Space? is the first entity; as connected with the (individual) self it is called the ear; as connected with objects likewise it is called sound; and the presiding deity there is the quarters. The second entity is air; as connected with the (individual) self it is called the skin; as connected with objects it is the object of touch; and the presiding deity there is the lightning. The third is called light; as connected with the (individual) self it is laid down to be the eye; next as connected with objects it is colour; the presiding deity there is the sun. The fourth should be understood to be water; as connected with the (individual) self it is stated to be the tongue; as connected with objects it should be understood to be taste; the presiding deity there is Soma. The fifth element is earth; as connected with the (individual) self it is called the nose; as connected with objects likewise it is called smell; the presiding deity there is Vayu. Thus have I
* Cf. as to this KAandogya, p. 136, which justifies our rendering, though the commentator Arguna Misra seems to understand the passage differently.
* Arguna Misra seems to understand this to mean ‘ twice-born.’
* This is a repetition of what occurs at p. 337, and apparently is spurious. But two ofthe MSS., both those containing commentaries, contain the passage twice. One of the other MSS. omits the passage where it occurs before, and has it here. I think that the passage is in its place before, and probably interpolated here.
CHAPTER XXVII, 49. 341
But two ofthe MSS., both those containing commentaries, contain the passage twice. One of the other MSS. omits the passage where it occurs before, and has it here. I think that the passage is in its place before, and probably interpolated here.
CHAPTER XXVII, 49. 341
accurately described to you the creation’ as connected with the (individual) self. A knowledge of this, O ye who understand piety! is here obtained by those who possess knowledge. One should place all these together, (viz.) the senses, the objects of the senses, and the five great elements, and hold them by the mind’. When everything is absorbed into the mind, the pleasures of (worldly) life* are not esteemed. The learned (men) whose understandings are possessed of knowledge esteem the pleasure derived from that‘. Now® I shall proceed to describe that discarding of all entities by (means) gentle and hard*, which produces attachment to subtle? (topics), and is sanctifying. The (mode of) conduct in which qualities are not (treated as) qualities*, which is free from attachment, in which one lives alone’, which is uninterrupted”, and which is full of the Brahman", is called happiness (dwelling) in one aggregate'.
* I am not quite sure that this is a correct rendering. But I can think of none better, and the commentators afford no help.
* Nilakansha says, ‘Thinking that the great elements are not distinct from the senses, one should bold them absorbed in the mind.’ Arguna Misra says, ‘In the mind as their seat they should be placed,’ as being not distinct from the mind, I presume. Cf. Kasha, p. 148.
® Literally, ‘ birth.’
* From knowledge, I presume. The commentators afford no help.
5 Arguna Misra’s text appears to commence a new chapter here.
* Such as meditation or updsana, and prasdyama or restraint of life-winds respectively, Arguna Misra.
7 Cf. p. 310 supra.
* Le. bravery, learning, &c. are treated as not being merits, as they cause pride, &c., Nflakassha.
* Ie. in solitude, Nflakan/ha; devoting oneself to the self only, Arguna Misra. Cf. also p. 284 supra, note 4.
* Or, says Nilakaxéha, free from any belief in distinctions.
“ Another reading would mean ‘ which exists among Brihmasas.’
™ Le. all collected together, I presume.
242 ANuGiTA.
* Ie. in solitude, Nflakan/ha; devoting oneself to the self only, Arguna Misra. Cf. also p. 284 supra, note 4.
* Or, says Nilakaxéha, free from any belief in distinctions.
“ Another reading would mean ‘ which exists among Brihmasas.’
™ Le. all collected together, I presume.
242 ANuGiTA.
The learned man who absorbs objects of desire from all sides, as a tortoise (draws in) his limbs ', and who is devoid of passion, and released from everything*, is ever happy. Restraining objects of desire within the self’, he becomes fit for assimilation with the Brahman‘, having his cravings destroyed, and being concentrated in mind, and friendly and affectionate * to all beings. The fire of the Adhy4tma® is kindled in a sage by his abandoning the country’, and by the restraint of all the senses which hanker after objects of sense. As fire kindled with fuel shines forth with a great blaze, so the great self* shines forth through the restraint of the senses. When one with a tranquil self perceives all entities in one’s own heart, then being self-illumined*, one attains to that which is subtler than (the most) subtle (thing)'*, and than which there is nothing higher. It is settled, that the body in which the colour" is fire, the flowing"
* Cf. Gita, pp. 50, 51, and Santi Parvan (Moksha Dharma) I, 51, where the phrase is precisely the same as here.
* T.e. from all bonds, I suppose. See p. 292 supra.
> Cf. Gita, p. 51. * Cf. Gité, p. rro. * Cf. Gita, p. 68.
* Le. experience, Nilakan/ha. It means direct perception of the relations between the supreme and individual self. Cf. Gftd, p. tt.
* As opposed to forests. See Sanatsugdttya, p. 159, note 9.
* This must mean here the supreme self, apparently.
* Ie. being devoted to the self only, Arguna Misra. The ordinary meaning of the word, however, is one who has direct experience or perception without the aid of senses, &c. Cf. Brrhaddranyaka, p. 765, and Sarfraka Bhashya, pp. 648, 784, &c.
" T.e. that which perceives colour, viz. the sense, Arguna Misra This applies to the analogous words coming further on.
* T.e. taste, says Arguna Misra, which seems to be more correct than Nflakan/fa’s blood and such other liquid elements of the body.
CHAPTER XXVII, 59. 343
that which perceives colour, viz. the sense, Arguna Misra This applies to the analogous words coming further on.
* T.e. taste, says Arguna Misra, which seems to be more correct than Nflakan/fa’s blood and such other liquid elements of the body.
CHAPTER XXVII, 59. 343
(element) water, and the feeling of touch is air, the hideous holder of the mud! is earth, and likewise the sound is space; which is pervaded by disease and sorrow; which is surrounded by the five currents?; which is made up of the five elements; which has nine passages* and two deities‘; which is full of passion; unfit to be seen*; made up of three qualities and of three constituent elements*; pleased with contacts’; and full of delusion®; —this same (body), which is difficult to move in this mortal world, and which rests on the real (entity)®, is the very wheel of time which rotates in this world’, It is a great ocean, fearful and unfathomable, and is named" delusion. The world, together with the. immortals, should cast it aside, curtail it,
1 T.e. the flesh, bone, and so forth, Nflakan/ha; the mucus in the nose, Arguna Misra.
* Tie. the senses. Cf. p. 238 supra, note 7.
* Cf. Gtta, p. 65. * See Sanatsugattya, p. 187 supra.
® As being unholy, Nilakan/ha; as the bodies of Kandilas &c. when seen are productive of sin, Arguna Misra. See p. 155 supra.
* Viz. vata, pitta, sleshma, or wind, bile, and phlegm. The dhitus are sometimes spoken of as seven. See Yoga-sfttras, p. 192; Taitt. Ar. p. 874, commentary, and p. 246 supra. See, too, however, Svetisvatara, commentary, p. 287.
* Which is delighted only by contact with food and so forth, not otherwise, Nilakan/ha.
* T.e. cause of delusion. The original word for ‘it is settled’ at the beginning of this sentence is otherwise rendered by Arguna Misra. He takes it to mean ‘in this light (namely, as above stated) should one contemplate the body.’ The other rendering is Ntlakanéha’s.
® T.e. the self, Arguna Misra; the understanding, Nflakansha ; difficult to move = difficult to adjust if attacked by disease, &c., Nilakan/ha.
and restrain it’. Desire, wrath, fear, avarice, treachery, and falsehood also, (all these), which are difficult to get rid of, the good do get rid of by restraint of the senses*. And he who in this world has vanquished the three qualities and the five constituent elements’, obtains the highest — the infinite—seat in heaven. Crossing the river of which the five senses are the lofty banks, the agitation of mind® the mighty waters, and delusion the reservoir®, one should vanquish both desire and wrath. Freed from all sins, he then perceives that highest (principle), concentrating the mind within the mind’, and seeing the self within the self* Understanding everything, he sees the self with the self in all entities as one®, and also as various,
1 Tam not sure about the meaning here. Arguna Misra says, (reading visriget, ‘send forth,’ for vikshipet, ‘ cast aside,’) ‘ send forth at the creation, curtail at the dissolution, and restrain at the final emancipation.” The commentary reads rodhayet, which we have adopted above. The text in the same copy, however, is bodhayet. Arguna Misra adds, as far as I can make out from an incorrect copy: ‘as in this life everything is accomplished by these actions’ (namely, I suppose, the casting aside, &c.). Nilakaxsha says, ‘ This same thing is the cause of creation, destruction, and knowledge.’ reading bodhayet.
* Cf. Git4, p. 57.
* T.e. the five great elements, as stated in Williams’ Dictionary, citing Yagfavalkya II, 145. See Santi Parvan (Moksha), chap. 183, st. 16; chap. 184, st. 1.
* T.e. the seat of the Brahman, Ntlakansha.
* See Gitd, p. 66, where the word is the same, viz. vega.
* From which, namely, the river issues. Cf. for the whole figure, Santi Parvan (Moksha), chap. 2g1, st. 12.
™ The mind=the lotus-like heart, Nflakawéha. Cf. Gftd, p. 79. Concentrating = withdrawing from external objects, &c.
* I.e. in the body, Nilakansha. See p. 248.
* Cf. Gft4, p. 83, and note 4 there. Nilakan/éAa says, ‘as one, i.e.
CHAPTER XXVIII, 2. e 345
changing from time to time’. He can always perceive (numerous) bodies like a hundred lights from one light. He verily is Vishzu, and Mitra, and Varuna, Agni, and Pragapati. He is the supporter, and the creator. He is the lord whose faces are in all directions*. (In him) the great self—the heart of all beings—is resplendent, Him, all companies of Brahmanas, and also gods, and demons, and Yakshas, and Pisééas, and Pitris, and birds, and the bands of Rakshases, and the bands of Bhitas’, and also all the great sages, ever extol.