Among men the royal Kshatriya is the middle‘ quality; among vehicles the elephant*, and among denizens of the forest the lion; among all sacrificial animals the sheep, and among the dwellers in holes the snake; among cattle also the bull, and among by direct perception of the unity of the individual and supreme, and as various, i.e. in the all-comprehending form.’
* Tle. creating or acting, Arguna Misra. I think it probable that it was meant to go with the preceding words. See Gité, p- 83 note; but, for this, ‘changing’ must be in the accusative. It is in the nominative. As the original stands, and on Arguna Misra’s interpretation, the sense seems to be that when he is about to engage in the work of creation, he can obtain as many bodies as he likes. Nflakan/ha compares Khandogya, p. 526. And see pp. 249, 327 supra. Can always perceive = invariably obtains when he wishes.
* Cf. Gtt4, pp. 83, 93, and note x there.
* Cf. Gita, pp. 85, 118.
‘ Ie. passion—that quality is dominant in the Kshatriya, Nilakaw/ha. See p. 329 supra.
* Commenting on Gité V, 18 (p. 65) Sankara calls the elephant atyantatémasa, belonging entirely to the quality of darkness.
346 AnuciTA.
females a male’. The Nyagrodha, the Gambu, the Pippala, and likewise the S4lmali, the Sinsap4, and the Meshasv7iga, and likewise the bamboo and willow?; these are the princes among trees in this world, there is no doubt of that. The Himavat, the Périyatra, the Sahya, the Vindhya, the Trikdéavat, the Sveta, the Nila, the Bhdasa, and the KoshéAavat mountain, the Mahendra, the Guruskandha, and likewise the MA4lyavat mountain, these are the princes among mountains*. Likewise the Maruts are (the princes) among the Gaaas; the sun is the prince among the planets, and the moon‘ among the Nakshatras; Yama is the prince among the Pitvzs, and the ocean among rivers; Varua is the king of the waters, and Indra is said to be (the king) of the Maruts. Arka is the king of hot (bodies), and Indu is said to be (the king) of shining bodies. Fire is ever the lord of the elements‘, and Brthaspati of Brahmazas; Soma is the lord of herbs, Vishau is the chief among the strong ; Tvashér7 is the prince
’ As to the constructions here, cf. generally Gft4, p. 88, and see the remarks of Ramanuga and Sridhara on Git4 X, 21. The meaning here is, of course, the male is ruler over females.
* IT do not know what distinction is intended between these two. Generally kifaka is used for the hollow bamboo, which whistles when the wind blows through it.
* Some of these mountains are mentioned in Patatgali. See Introduction.
The meaning here is, of course, the male is ruler over females.
* IT do not know what distinction is intended between these two. Generally kifaka is used for the hollow bamboo, which whistles when the wind blows through it.
* Some of these mountains are mentioned in Patatgali. See Introduction.
* This list may be compared with that at Gft&, chapter X. Sometimes the same object occurs more than once with reference to more than one class; thus the moon occurs as lord of Nakshatras, of shining bodies, and of herbs—unless Soma there stands for the Soma plant. See Gita, p.113. Arguna Misra says expressly that the moon occurs more than once as the correlatives, the classes with reference to which she is mentioned, are different. In such cases I have kept the original names untranslated; Arkas=sun; Indu=moon.
* Cf. Kasha, p. 83.
CHAPTER XXVIII, (6. 347
of the Rudras, and Siva is the ruler of (all) creatures; likewise, sacrifice of (all) initiatory ceremonies!, and Maghavat® likewise of the gods; the north among the quarters, and among all vipras the powerful king Soma’; Kubera (is lord) of all jewels, Purandara of (all) deities. Such is the highest creation among all entities. Pragdpati (is lord) of all peoples; and of all entities whatever I, who am full of the Brahman, and great, (am lord). There is no higher being than myself or Vishau. The great Vishzu full of the Brahman is the king of kings over all. Understand him to be the ruler, the creator, the uncreated Hari. For he is the ruler of men, Kinnaras, and Yakshas; of Gandharvas, snakes, and Rakshases; of gods, demons, and Nagas. Among all those who are followed by (men) full of desires, (the chief) is* the great goddess Ma4hesvart, who has beautiful eyes. She is called Parvatt. Know the goddess Uma ® to be the best and (most) holy of (all) females. Among women who are (a source * of) happiness, likewise, the brilliant? Apsarases (are chief). Kings desire
’ This must mean, I presume, that the sacrifice is higher than the initiation, as male than female, see p. 346, note 1.
* This is another repetition. Indra has been mentioned before, and Purandara is mentioned further on.
» As to king Soma, see inter alia Brihaddranyaka, p. 237; KhAndogya, p. 342, where Sankara explains ‘king’ by adding ‘ of Bréhmawas.’ Vipras= Braéhmanas.
* Ie. Mahesvarf is the most beautiful of womankind.
* It is well known that Um4, P4rvatt, M4hesvart are names of the consort of the third member of the Hindu Trinity; see Kena, p. 13, and Sankara’s comment there. See, too, Muir, Sanskrit Texts, vol. iv, p. 421, and Taittirtya-Grasyaka, p. 839.
* The idea of ‘source’ is supplied by Arguna Misra.
7 Literally, ‘rich.’ Arguna Misra paraphrases it by ‘ Gyotishmati.” Nilakas/ha’s explanation here is not quite clear.
348 anucitA.
See, too, Muir, Sanskrit Texts, vol. iv, p. 421, and Taittirtya-Grasyaka, p. 839.
* The idea of ‘source’ is supplied by Arguna Misra.
7 Literally, ‘rich.’ Arguna Misra paraphrases it by ‘ Gyotishmati.” Nilakas/ha’s explanation here is not quite clear.
348 anucitA.
piety; and Braéhmazas are the bridges’ of piety. Therefore a king should always endeavour to protect the twice-born*. Those kings in whose dominions good men lie low, lose all their qualifications’, and go into wrong paths after death. But those high-souled kings in whose dominions good men are protected, rejoice in this world, and attain the infinite (seat) after death. Understand this, O chiefs of the twice-born! I shall now proceed to state the invariable characteristics of piety. _Non-destruction is the highest piety‘, and destruction is of the nature of impiety. Enlightenment? is the characteristic of gods; action® the characteristic of men; sound is the characteristic of space; (the sensation of) touch is the characteristic of air; colour is the characteristic of light; taste is the characteristic of water; the characteristic of earth, the supporter of all beings, is smell; words are the characteristic of speech? refined into vowels and consonants; the characteristic of mind is thought. Likewise as to what is described here as understanding, a deter-
’ Te. instrumental in piety, or guides to piety. Cf. Svet&svatara. p. 370; Muadaka, p. 297.
* So literally, doubtless Brahmamas only are intended here.
* Le. I presume, they lose all their merits, their good points are destroyed by this dereliction of duty.
* Cf. p. 291 supra. Arguna Misra begins a fresh chapter with ‘1 shall now,’ &c. ® Knowledge of the truth, Arguna Misra.
* I.e. action performed for the purpose of obtaining the fruit of it. The next five items refer to the five elements and their characteristic properties. Nflakaw/ka’s explanation, that all these are merely parallels not stated for their own relevancy here, bat as iHustrations, seems to be the only available one.
7 Le. the learning of other people, Nflakan/Aa. The meaning
seems to be that we know speech only in its manifestation in the form of words.
CHAPTER XXVIII, 29. 349
7 Le. the learning of other people, Nflakan/Aa. The meaning seems to be that we know speech only in its manifestation in the form of words.
CHAPTER XXVIII, 29. 349
mination is here formed by (that) understanding about objects which have been thought over by the mind'. And there is no doubt of this that determination is the characteristic of the understanding. The characteristic of mind is meditation *; and the characteristic of a good man is (living) unperceived?. The characteristic of devotion is action *; and knowledge the characteristic of renunciation. Therefore a man of understanding should practise renunciation, giving prominence to knowledge®. The renouncer possessed of knowledge attains the highest goal. And crossing beyond darkness, and transcending death and old age, he repairs to that which has no second‘*. Thus have I duly spoken to you concerning the characteristic of piety. I will now proceed to explain properly the comprehension’ of the qualities. As to the smell of the earth, verily, that is comprehended by the nose; and the wind? likewise residing in the nose is appointed’ to the knowledge of smell. Taste”,
* The text here is rather unsatisfactory; I have adopted that which I find in the copy containing Arguna Misra’s commentary.
* Frequent pondering on matters learnt from Sastras or common life, Nilakaw/ka. Why mind comes twice the commentators do not explain.
® Does this refer to what is said at Sanatsug&tfya, p. 159?
* Devotion means here,as inthe Git4, action without desire of fruits. For action the word here is the same as at Gita, p.115, note 2.
* Cf. Gtt4, p. 52, note 7.
* This is Arguna Misra’s interpretation, and appears to me to be correct. Nflakantha’s is different, but seems to omit all account of abbyeti, ‘ repairs.’
' Arguna Misra’s interpretation seems to be different, but our copy is not quite intelligible.
® See p. 337 supra. The wind is the presiding deity of the nasal organ.
* Ie. that is its function. Arguna Misra says, ‘it is pondered on,’ which is not clear. ” Cf. Gita, p. 74, as to taste and water.
350 _ anucitA.
® See p. 337 supra. The wind is the presiding deity of the nasal organ.
* Ie. that is its function. Arguna Misra says, ‘it is pondered on,’ which is not clear. ” Cf. Gita, p. 74, as to taste and water.
350 _ anucitA.
the essence of water, is always comprehended by the tongue. And the moon likewise, who resides in the tongue, is appointed to the knowledge of taste. The quality of light is colour, and that is comprehended by the eye; and the sun residing in the eye is appointed always to the knowledge of colour. The (sensation of) touch, belonging to the air, is perceived by the skin, and the wind! residing in the skin is always appointed to the knowledge of (the objects) of touch. The quality of space is sound, and that is comprehended by the ear. And all the quarters residing in the ear are celebrated as (being appointed) to the knowledge of sound. Thought is the quality of mind, and that is comprehended by the understanding. The supporter of consciousness? residing in the heart is appointed to the knowledge of mind®. The understanding (is comprehended in the form of) determination, and the Mahat*‘ of knowledge. To (this) positive comprehension, the unperceived® (is appointed), there is no doubt of that. The Kshetragfia, which is in its essence devoid of qualities and eternal, is not to be comprehended by any
? This cannot be the presiding deity here, though one expects such deity to be mentioned ; see p. 337 supra.
* The text of more than one of the lines here is rather doubtfal ; we follow Nilakantha, who takes this to mean the gfva, the individual soul. Cf. p. 239, note 2 supra.
* Ie. thought, as Nflakaxsha points out.
‘ Mahat is properly the same as buddhi, understanding, but as it is here mentioned separately, I suppose, it signifies Ahank4ra. Nilakan‘ha takes its operation, here called knowledge, to mean ‘the feeling I am,’ which agrees with our interpretation, for which some support is also to be derived from p. 333 supra.
* I here follow Arguna Misra, though somewhat diffidently, The knowledge ‘this is I,’ and the knowledge ‘this is so and so and nothing else’ is presided over by the unperceived—the Prakriti.
CHAPTER XXVIII, 42. 35!
333 supra.
* I here follow Arguna Misra, though somewhat diffidently, The knowledge ‘this is I,’ and the knowledge ‘this is so and so and nothing else’ is presided over by the unperceived—the Prakriti.
CHAPTER XXVIII, 42. 35!
symbols. Therefore the characteristic of the Kshetrag#a, which is void of symbols’, is purely knowledge. The unperceived is stated to be the Kshetra® in which the qualities are produced and absorbed. And I always see, know, and hear it, (though) concealed. The Purusha knows it, therefore is he called Kshetragia*, And the Kshetrag#a likewise perceives all the operations of the qualities‘, The qualities created again and again, do not know themselves‘, being nonintelligent, to be created and tied down to a beginning, middle, and end*. Only the Kshetragiia attains, no one (else) attains, to the truth, which is great, transcendent, and beyond the qualities and the entities (produced)? from the qualities. Hence a man who understands piety, abandoning qualities, and the creation®, in this world, and transcending the qualities, and having his sins destroyed, then enters into the Kshetrag#a, One who is free from the pairs of opposites, free from the ceremony of salutations, and
? See Sanatsugatfya, p. 146. See also p. 309 supra.
* See Gitd, p. 102 seq. * Le. he who knows the Kshetra.
* Enlightenment, activity, and delusion, Nilakaxsha.
* I.e. do not know the self, Nflakax/ha; better, I think, ‘the qualities do not know themselves, only the Kshetragfa knows them.’ Cf. Santi Parvan (Moksha Dharma), chap. 194, st. 41.
* Le. production, existence, and destruction, Nilakan/ha. This must, however, mean their manifestation, continuance, and dissolution in any particular form. For the prakriti, which is made up of the three qualities, is beginningless. Cf. Gfta, p. 104.
7 T.e. the actual physical manifestations, as we may say, of the qualities.
* The original, sattva, Ntlakanéha renders by buddhi, and qualities by visible objects. In the familiar S4nkhya phrase sattvapurushfnyatfpratyaya sattva means creation, or what is other than purusha (cf. Sankhyatattvakaumudf, pp. 9-144). That is the meaning here. See too p. 371 infra, and Santi Parvan (Moksha Dharma), chap. 194, st. 38 seq. and comments there.
352 aNnuciTA.
from the sv4ha ceremony’, who is unmoving, and homeless ?, is the Kshetragga, he is the Supreme Lord.
CHAPTER XXIX. Brahman said:
9-144). That is the meaning here. See too p. 371 infra, and Santi Parvan (Moksha Dharma), chap. 194, st. 38 seq. and comments there.
352 aNnuciTA.
from the sv4ha ceremony’, who is unmoving, and homeless ?, is the Kshetragga, he is the Supreme Lord.
CHAPTER XXIX. Brahman said:
I will state truly all about that which has a beginning, middle, and end *, and about the means for its comprehension, together with names and characteristics‘. It is stated that day was first and then night; that months have the bright first, the Nakshatras Sravana® as the first (among them), and the seasons the winter as the first (among them). The earth is the source’ of smells, water of tastes, the light (of) the sun is the source of colours, the wind is stated to be the source of (the feelings of) touch; likewise space is the source of sound. These are the qualities of the elements. Now I shall proceed to state the highest and first of all entities. The sun is
' See p. 324 supra.
* See Gité, p. ror. Unmoving probably means ‘not perturbed by the qualities’ (Gita, p. 110), or perhaps the same thing as ‘of steady mind’ at Gita, p. 101. The sense is pretty much the same in both places.
> Which has birth &c., Nilakan/ha, i.e. all the creation, I presume.
* The names, that is to say, of the various elements, and their qualities.
® This must mean fortnights.
* This is specified, says Arguna Misra, as the six months of the northern solstice are caused by the sun being at this Nakshatra. As to those six months, cf. Gftd, p. 81. For the same reason, Arguna Misra adds, the winter season is mentioned as the best.
’ The word 4di, literally beginning, is used in the whole of this passage in different senses ; it means the tource, it means the best, and it means the first in order.
CHAPTER XXIX, I0. 353
the first among shining bodies'; fire is said to be the first of the elements*; SAvitrt? of all branches of learning; Pragdpati of deities; the syllable Om of all the Vedas; and the Prdsa life-wind, of all words‘; whatever is prescribed in this world, all that is called SAvitrt® The GaAyatrt is the first among metres ; among (sacrificial) animals, the goat * is mentioned (as the first). Cows are the first among quadrupeds, and the twice-born among men’, The Syena is first among birds; among sacrifices, the offering (into the fire) is the best; and among all reptiles, O best of the twice-born! the snake ® is the highest. Of all ages the K7‘%ta is the first, there is no doubt of that. Among all precious things, gold (is the first), and among vegetable (products) likewise the barley seed*. Among all things to be eaten or swallowed food is the highest; and of
* This should be compared with the enumeration at p. 345 supra, and that in the Gfta there referred to.
* Cf. p. 346 supra. Nilakan/ha takes fire to mean the gastric fire, and bhfita, rendered by us elements, to mean the species of beings born from eggs and wombs.
345 supra, and that in the Gfta there referred to.
* Cf. p. 346 supra. Nilakan/ha takes fire to mean the gastric fire, and bhfita, rendered by us elements, to mean the species of beings born from eggs and wombs.
* The famous verse ‘ Tat savitur,’ &c. See inter alia Brshadframyaka, p.999; Apastamba I, 1, 1, 9; Manu II, 77 seq., 104-170.
* See pp. 264, 265 supra.
* Here he turns back to the Savitri, ‘looking back in the manner of the lion,’ says Nilakam/ha, and for purposes of upésana. He does not give up the thread of his discourse entirely, but simply interjects this little clause. Nilakantha adds, Savitri here includes every mode of worship prescribed for Brabmawas, &c., and even for Miekkkas. Cf. note 3, and Gautama (Buhler’s ed.), p. 174 note.
* Cf. Kkindogya, p. 109, and Sankara’s commentary. Arguna Misra compares this text, Tasm4desha etesh4m pasun4m sresh/hatamogas. Where it occurs I know not.
* Cf. Santi Parvan (Rigadharma), chap. 11, st. 11.
* Le. Vasuki, Nilakawtha. More probably it refers to the species.
* As it is used in various ceremonies.
(8) Aa
354 anucitA, all liquid substances which are to be drunk, water is the best. And among all immovable entities, without distinction, the Plaksha, the ever holy field of Brahman’, is stated to be the first. I, too, (am the first) among all the patriarchs’, there is no doubt of that. And the unthinkable, self-existent Vishzu is stated to be my own self. Of all mountains, the great Meru is stated to be the first-born. And among all quarters and sub-quarters, likewise, the eastern quarter * is the first. Likewise the Ganga going in three paths is stated to be the first-born among rivers. And likewise of all wells and reservoirs of water, the ocean is the first-born. And of all gods, D4navas, Bhitas, Pisdd#as, snakes, and Rakshases, and of men, Kinnaras, and Yakshas, fsvara‘ is the lord. The great Vishzu, who is full of the Brahman, and than whom there is no higher being in these three worlds, is the source of all the universe. Of all orders °, that of householders (is the first), there is no doubt of that. The unperceived is the source of the worlds; and the same is also the end of everything. Daysendwith (the sun’s)setting*; thenight ends with (thesun’s)rising; the end of pleasure is ever grief:
’ Ie. the Creator ; his field means, I presume, his special seat.
* Beings from whom all creatures were born. See inter alia S4nti Parvan (Moksha Dharma), chap. 208, st. 5; Manu I, 34.
* At p. 347 the north is mentioned. Arguna Misra has ‘ Gribva,’ or upward here, and yet ‘north’ before. Is the north the best as the seat of the higher world mentioned at Santi Parvan (Moksha Dharma), chap. 192, st. 8 seq.?
* Le. Rudra, says Nilakassha.
® Viz. Brahmafarin, householder, forester, and Samny4sin. Cf. S&nti Parvan(Moksha),ch. 191,s8t.10; Manu VI,89; Gautama, p. 190.
Is the north the best as the seat of the higher world mentioned at Santi Parvan (Moksha Dharma), chap. 192, st. 8 seq.?
* Le. Rudra, says Nilakassha.
® Viz. Brahmafarin, householder, forester, and Samny4sin. Cf. S&nti Parvan(Moksha),ch. 191,s8t.10; Manu VI,89; Gautama, p. 190.
6 These stanzas also occur in the Santi Parvan, chap. 27, st. 31 seq. (Rigadharma). A part of them appears to be quoted in SankhyasQitra V, 80. And the commentator Vig#ina Bhikshu introduces it with the expression ‘iti srdyate.’ But it is not a Vedic text.
CHAPTER XXX, I. 355
the end of grief ever pleasure. All accumulations end in exhaustion; all ascents end in falls; all associations end in dissociations ; and life ends in death. All action ends in destruction; death is certain for whatever is born'; (everything) movable or immovable in this world is ever transient. Sacrifice, gift, penance, study, observances, and regulations, all this ends in destruction*. There is no end for knowledge. Therefore one whose self is tranquil, whose senses are subjugated, who is devoid of (the idea that this or that is) mine, who is devoid of egoism, is released from all sins by pure knowledge.
CuaprerR XXX. Brahman said :
The wheel of life? moves on; a wheel of which the spoke is the understanding, of which the pole ‘ is the mind, of which the bonds are the group of the senses, of which the outer rim® is the five great elements, of which the environment is home‘; which
* Cf. Gita, p. 45.
* All this is action, the fruit of which is perishable; the fruit of knowledge, on the other hand, is everlasting.
* Literally, time ; it seems, however, to stand for the vicissitudes of worldly life. Cf. Svetisvatara, p. 283. The body is called ‘wheel of time’ at p. 53 supra, but Arguna Misra there says ‘it is the wheel which causes the rotation of the wheel of time.’
* The cause of its being large in dimensions, Arguna Misra; the supporting pillar, Nflakan/ha. I prefer the former, and take the sense to be that worldly life is co-extensive with the operations or ‘fancies’ of the mind.
* What is outside the elements, the physical manifestations of Prakriti, is beyond the domain of worldly life.
* The possession of ‘home’ is equivalent to a dwelling in the midst of worldly life. Hence the idea of homelessness at inter alia Gt, pp. 101-103.
Aa2
356 ANnucirA.
* What is outside the elements, the physical manifestations of Prakriti, is beyond the domain of worldly life.
* The possession of ‘home’ is equivalent to a dwelling in the midst of worldly life. Hence the idea of homelessness at inter alia Gt, pp. 101-103.
Aa2
356 ANnucirA.
abounds in old age and grief, which moves in the midst of disease and misfortune, which rotates in‘ space and time; the noise of which is trouble and toil, the rotations* of which (constitute) day and night; which is encircled with cold and heat; of which pleasure and pain are the joints, and hunger and thirst the nails fixed into it, of which sunshine and shade are the ruts; which staggers in the opening or closing of an eyelid, which is enveloped in the fearful waters of delusion, which is ever revolving and void of consciousness?, which is measured by months and half months, is ever-changing‘, which moves through (all) the worlds®; the mud * for which is penance and regulations, the mover of which is the force of the quality of passion’; which is lit up* by the great egoism, which is sustained by the qualities; the fastenings in which are vexations °;
? This means, I presume, that worldly life is conditioned, so to say, by space and time. See p. 343 supra.
* T.e. the cause of the rotation, Nflakan/ha.
* Le. unintelligent.
* Now takes the form of a man, now of an animal, and then of some other thing, Nilakan/ha. I think, however, that the meaning is, that it is not alike to all; different persons are in different states in this world.
® Arguna Misra says this means that it is the cause of the movements in all the worlds. That is the sense I extract from his words, which are not quite clear, lokiném saméarane hetus. The rendering in the text follows Nilakansha.
* Le., 1 presume, that which retards the revolutions of the ‘wheel’ Instead of ‘penance,’ Nflakan/Aa’s reading is ‘ the quality of darkness.”
* Cf. Sankhya-k4rik4, p. 13, and Vadaspati’s commentary thereon.
® ‘Animated,’ Nilakan/4a. Egoism is the cause of the world, and of all knowledge of it. Cf. Sankhya-k4rika, p. 24.
* The text here is unsatisfactory. I follow Nflakas/ha, who says ‘ vexations=those arising from not obtaining what is desired.’
CHAPTER XXX, IO. 387
® ‘Animated,’ Nilakan/4a. Egoism is the cause of the world, and of all knowledge of it. Cf. Sankhya-k4rika, p. 24.
* The text here is unsatisfactory. I follow Nflakas/ha, who says ‘ vexations=those arising from not obtaining what is desired.’
CHAPTER XXX, IO. 387
which revolves in the midst of grief and destruction ', which is full of actions and instruments of action 3, which is large, and which is extended by means of attachments °, which is rendered unsteady by avarice and desire‘, which is produced by ignorance of various (matters) *, which is attended upon by fear and delusion, and which is the cause of the delusion of all beings, which moves towards joy and pleasure‘, which has desire and wrath as its appurtenances, which is made up of (the entities) beginning with the Mahat and ending with the gross elements’, which is unchecked, the imperishable source (of all) *, the speed of which is like that of the mind, and which is (never) fatigued. This wheel of life, which is associated with the pairs of opposites, and which is devoid of consciousness, all the world, together with the immortals, should cast away, abridge, and check*. That man, among all creatures, who always
' Revolves in the midst of,=lives upon, is fed by, Nilakan/sha.
* T.e. the organs of action, I presume.
* The more attachments one has, the more one is tied down to worldly life, and the more comprehensive such life becomes.
‘ Avarice is coveting another's wealth when one has one’s own ; desire is the wish for that which one has not.
® Nilakas/ka reads ‘ vititra,’ which he renders to mean diversified, as being made up of the three qualities, ignorance there being the same thing as Prakriti, which is probably a better sense altogether than that obtainable from Arguna Misra’s reading.
* Which moves by attachment to external pleasures, &c., Nflakaz/ha. See p. 300 supra.
* Le. all the world developed from Prakr:ti—a common phrase.
® This is Nflakastha’s forced meaning. But the text here is doubtful. Perhaps the sense is ‘in which production and dissolution are going on unchecked.’
® See p. 344 note. For the last word, the variant here is sthApayet, make steady or stop.
358 ANuGITA.
® This is Nflakastha’s forced meaning. But the text here is doubtful. Perhaps the sense is ‘in which production and dissolution are going on unchecked.’
® See p. 344 note. For the last word, the variant here is sthApayet, make steady or stop.
358 ANuGITA.
accurately understands the movement and stoppage ' of the wheel of life is never deluded. (That) sage, released from all impressions*, transcending all pairs of opposites, and released from all sins, attains the highest goal. The householder, and the Brahmaférin, the forester, and also the beggar?, all these four orders are stated to have the order of householder for their basis. Whatever system of rules* is prescribed in this world, to follow it is good ; this has been celebrated from ancient times *. He who has been first refined by ceremonies *, and who has duly observed vows, being (born) in a caste of (high) qualifications’, and who understands the Vedas, should return * (from his preceptor’s house). Always devoted to his own wife, behaving like? good men, with his senses restrained, and full of faith, one should perform the five sacrifices * in this world. The sage who eats what remains after (offerings) to deities" and guests, who is devoted to Vedic rites, who duly performs sacrifices and
* Te. the causes of the revolution and stoppage, Nilakas/ha.
* Impressions of previous actions, delusions, &c. And see p. 247 supra.
® T.e. the SamnyAsin. * Sastra. Cf. Gité, p. 117.
® «Such is the eternal fame,’ literally.
* J.e. on whom the Vedic rites or Samskaras are duly performed. And see Gita, p. 122.
T Te. one of the three higher castes.
* The original is the technical word for the return of a Brahma- A4rin after finishing his studies. He is describing the ‘householder.’
® Le. following the rule of conduct sanctioned by the good.
” Vide Williams’ Dictionary, s.v. mahdyagf@a; Asvalayana Grrhya II, 1, 3; Manu II, 69; IV, 21.
4 Cf. Gita, p. 62; a guest must always be fed, and unless he is satisfied the host must not eat. Cf. Santi Parvan (Moksha), chap. 192, st. 15; Manu II, 106; Apastamba II; 3, 7, 3-
CHAPTER XXX, 24. 359
” Vide Williams’ Dictionary, s.v. mahdyagf@a; Asvalayana Grrhya II, 1, 3; Manu II, 69; IV, 21.
4 Cf. Gita, p. 62; a guest must always be fed, and unless he is satisfied the host must not eat. Cf. Santi Parvan (Moksha), chap. 192, st. 15; Manu II, 106; Apastamba II; 3, 7, 3-
CHAPTER XXX, 24. 359
gifts according to his means, who is not thoughtlessly active! with the hand or foot, who is not thoughtlessly active with the eye, and who is not thoughtlessly active with his speech or any of his limbs, to such a one the (word) good applies. One should always have the sacred thread and a clean cloth, and be of pure vows, and self-restrained, and should always associate with good men, making gifts, and with one’s external organs restrained ; one should restrain one’s lust and hunger ?, should be kind, should behave like the good, and keep a bamboo stick and a water-pot filled with water °. One should learn and teach, should likewise perform sacrifices and officiate at others’ sacrifices, and should give and receive gifts,—(thus) one should adopt the sixfold mode of life‘. Know that three (of these) duties are the means of livelihood for Brahmaxas, the two teaching and officiating at sacrifices, and also receiving untainted gifts’. And as to the other remaining three duties, gift, study, and sacrifice, they are pious® duties. With regard to those three duties, the sage who understands piety, who is selfrestrained, kind, possessed of forgiveness, and equable to all creatures, should avoid heedlessness’. The
* The same word as at Gitd, p. 114, there rendered ‘vain activity.’
* Cf. Apastamba II, 1, 1, 2 seq.
* Cf. Manu IV, 36; Apastamba II, 1, 1, 15.
* These are the well-known six duties of Brahmasas as specified by Manu and others. See the discussion of this point in the Introduction.
* Another reading is ‘ gifts from an untainted (source).
* What is the exact meaning of this here? I suppose the meaning is that the performance of them is a pure performance of duty ; the others are duties the performance of which supplies one’s own wants, and is therefore interested. Cf. Gautama X, 1 and 2.
7 Le. omission or mistake in pesformance.
360 anucitA.
Brahmaza householder, who is of rigid vows, who is thus devoted, discharging all these duties as much as is in his power, conquers heaven.
Cuaprer XXXI.
Brahman said:
Cf. Gautama X, 1 and 2.
7 Le. omission or mistake in pesformance.
360 anucitA.
Brahmaza householder, who is of rigid vows, who is thus devoted, discharging all these duties as much as is in his power, conquers heaven.
Cuaprer XXXI.
Brahman said:
Thus! duly studying to the best of his power, in the way above’ stated, and likewise living as a Brahmaf4rin, one who is devoted to his own duty and learned, who is a sage with all his senses restrained, who applies himself to what is agreeable and beneficial to the preceptor, who is pure*, and constant in veracity and piety, should, with the permission of the preceptor, take food without decrying it‘, should eat (the leavings) of sacrificial offerings, and alms, and should stand, sit, and take exercise ° (duly), should sacrifice twice to the fire after becoming clean and with a concentrated (mind), and should always bear a staff of the Bilva or Palfsa * (wood). The clothing of the twice-born (man) should be of linen, or of cotton, or also a deerskin, or a cloth entirely (dyed with) reddish colour. There should also be a girdle of mugiga; he should have matted hair, and likewise always (carry) water (with him). and have his sacred thread, be engaged in sacred
’ Arguna Misra says, ‘ Having described first the order of householder, as that is the chief, he now describes that of Brahma#irin.’ Cf. Apastamba II, 9, 21, 1, and note.
* Where? This is obscure.
* Both internally and externally, I presume.
* Cf. Taittirfya, p. 129; Santi Parvan (Moksha), chap. 1932, st. 6.
* Cf. Gitd, p. 69. Arguna Misra says, ‘Having exercise by means of standing and sitting; the meaning is not sleeping except at the proper time.’
* Cf. Manu II, 41 seq.
CHAPTER XXXI, 14. 361
study, and free from avarice, and of rigid observances. (Such) a Brahmaéérin, always making offerings likewise of pure water to satisfy the deities, being restrained in mind’, is esteemed. One who is thus devoted *, who is concentrated in mind, and continent®, conquers heaven, and reaching the highest seat, does not return to birth. Refined by means of all ceremonies, and likewise living as a Brahmaarin ‘, a sage who has renounced$ (all) should go out of towns and dwell in forests*, Wearing a skin or the bark of a tree, he should bathe (every) morning and evening, and always living within the forest, should not enter a town again. He should honour guests, and should also give them shelter at (the proper) time, living on fruits and leaves, and roots and Sy4m4ka grain. He should without sloth feed on water, air, and all forest-products down to grass as they come, in order’, in accordance with the (regulations® at his) initiation. He should honour a guest who comes, by (giving him) water accompanied with roots, fruits, and leaves. And he should always without sloth give alms out of whatever he has for food. He should also eat always after the deities and guests®
He should honour a guest who comes, by (giving him) water accompanied with roots, fruits, and leaves. And he should always without sloth give alms out of whatever he has for food. He should also eat always after the deities and guests®
’ Or it may be, ‘being self-restrained and with (all his) heart.’ The constructions in the original vary greatly, and so they do in the translation. * Applying himself to his duties.
* Cf. Maitrf, p. 18, and comment there.
* Cf. Manu VI, 1 seq. * Ie. who is a mendicant ascetic.
* Cf. p. 173 supra, note 9. Here he gives a description of the third order of forester, as to which compare generally Manu VI.
* First the jungle-products, then air, &c., Arguna Misra. The sense seems to be that the restrictions should become gradually harder. Cf. Manu VI, 24-31; Apastamba II, 9, 22, 2 seq.; II, 9,23, 2.
» I.e. whatever restriction he put on himself when entering upon the particular mode of life.
° Supra, p. 358, and cf. Taittirfya, p. 38.
362 aNuciTA,
(are satisfied) and with his speech restrained, having a mind free from envy ', eating little, and depending on the deities. Restraining the external senses, kind, full of forgiveness, preserving his hair and moustache, performing sacrifices, addicted to sacred study, and devoted to veracity and piety, pure in body ?, always dexterous*, always in forests, and concentrated in mind,—a forester whose senses are subdued and who is thus devoted‘ conquers the worlds.
A householder, or a Brahmaéarin, or again a forester, who wishes to apply himself to final emancipation should adopt the best (line of) conduct®. Offering safety to all beings, the sage should become free from all action *, and be agreeable to all beings, kind, and restrained in all his senses. He should make a fire’ and feed on the alms (obtained) without asking* and without trouble*, and which have come spontaneously", in a place free from smoke and where people have already" eaten. One who
’ Te. of others for obtaining more, and so forth. Arguna Misra’s reading is different, and he renders it to mean, ‘one by whom the rule of life as a Brahmaédrin has not been violated.’
* Arguna Misra’s reading, ‘one who has cast away (all attachment to) the body.’ Compare as to hair and moustache, Mana V1, 6 seq.
* See Gita, p. 127. Here the meaning is probably assiduous in the performance of duties, vows, and so forth.
‘ Ie. applies himself to his duties.
* Arguna Misra says this means 4nand&sramam, but there must be some bad copying here. I take the word as it stands to mean something like the ‘ godlike endowments’ at Git4, p. 114.
* See Git, pp. 54, 127. The meaning here is probably that of action without egoism. See Gita, p. 55.
7 Le. Arguna Misra says, ‘not at night.’ The readings are unsatisfactory. I read krstva vahnim, but diffidently. Is the allusion to the rule at Apastamba II, 9, 21,10? Cf. Gautama III, 27.
* Cf. Kaushftaki, p. 32. * Le. to the giver. Cf. Gita, p. 120.
See Gita, p. 55.
7 Le. Arguna Misra says, ‘not at night.’ The readings are unsatisfactory. I read krstva vahnim, but diffidently. Is the allusion to the rule at Apastamba II, 9, 21,10? Cf. Gautama III, 27.
* Cf. Kaushftaki, p. 32. * Le. to the giver. Cf. Gita, p. 120.
* Sce Git, p. 10. " Cf. Manu VI, 56; Gautama III, 15.
CHAPTER XXXI, 26. 363
understands final emancipation should seek to obtain alms after the cleaning’ of the vessels (used for cooking), and should not rejoice if he obtains, and should not be dejected if he does not obtain (alms). Nor should he beg for too much alms?, seeking merely to sustain life. Eating only a little, he should go about for alms with a concentrated mind, looking out for the (proper) time. He should not wish for earnings in common with another, nor should he eat when honoured ; for an ascetic should be averse from all earnings (accompanied) with honour*. When eating, he should not taste any articles of food which have been eaten by others‘, or which are pungent, astringent, or bitter, and likewise no sweet juices. He should eat just enough for his livelihood—for the support of life. One who understands final emancipation should seek for a livelihood without obstructing (other) creatures ; and when he goes about for alms, he should not go following after another®. He should not parade (his) piety, he should move about in a secluded place, free from passion. He should resort for shelter to an empty house, or a forest, or the foot of a tree, or a river likewise, or the cavern of a mountain. In summer, (he should pass) but a single night* in a town; and in the rains, he may dwell in one place. He should move about the
‘ Le. I presume, in order to avoid interfering with others’ comforts. And see last note.
* See Manu VI, 55. As to proper time further on, see last note.
* Cf. Sanatsug4tfya, pp. 145-147; ‘without respect’ at Gitd, p- 120, means probably with disrespect, otherwise that passage and this would be somewhat inconsistent. See too Manu II, 162.
* Cf. Manu II, 56; Git4, p. 118; and p. 269 supra,
* As that other may get nothing if they go together, Arguna Misra. Cf. Manu VI, 51. * Cf. Gautama III, a1.
364 anuciTA.
See too Manu II, 162.
* Cf. Manu II, 56; Git4, p. 118; and p. 269 supra,
* As that other may get nothing if they go together, Arguna Misra. Cf. Manu VI, 51. * Cf. Gautama III, a1.
364 anuciTA.
world like a worm', his path being pointed out by the sun, and he should walk with circumspection over the earth out of compassion to all beings *. He should not make any accumulations ; and should eschew dwelling with friends*. And the man who understands final emancipation should verily do all acts which he has to do, always with clean water. A man should always bathe in clean water. And with his senses restrained, he should devote himself to these eight observances *,—harmlessness, life as a BrahmaArin, veracity, and also straightforwardness, freedom from anger, freedom from (the habit of) carping, restraint of the external organs, and habitual freedom from (the habit of) backbiting. He should always practise a sinless (mode of) conduct, not deceptive and not crooked ; and free from attachment should always make one who comes (as a guest) take a morsel of food. He should eat just enough for livelihood—for the support of life. And he should eat (only) what has been obtained with piety *, and should not follow his own (mere) desire *. He should not accept anything at all other than food and clothing. And he should accept as much as he eats and no more. He should not receive from others, nor should he ever give to others’.
* Ie. not very fast, Arguna Misra; ‘the path being pointed out by the sun’=not at night, for fear of destroying worms, &c.
* This seems to be very like the practice of the Gainas of the present day. And cf. Manu VI, 69. * Cf. Git4, pp. 68-103.
* Cf. Gitd, p. 114, and cf. also SanatsugAtfya, p. 153.
® That is to say, obtained without violation of any binding obligation, or rule of the Sastras. * Cf. Gitd, p. 117.
* This is not very clear, and Arguna Misra’s comments are not intelligible. The sense seems to be this, ‘He should not take more than is wanted, nor should he keep any accumulations from which to give to others, but should at once share with others all that is earned.’
CHAPTER XXXI, 39. 365
117.
* This is not very clear, and Arguna Misra’s comments are not intelligible. The sense seems to be this, ‘He should not take more than is wanted, nor should he keep any accumulations from which to give to others, but should at once share with others all that is earned.’
CHAPTER XXXI, 39. 365
But owing to the helplessness of people, a wise man should always share (with others). He should not appropriate another's riches, and should not take (anything) unasked. Nor, verily, after enjoying any object should one become afterwards attached to it. One who has anything to do!’ should take earth, water, pebbles likewise, and leaves, flowers, and fruits which are not secured * (by anybody), as they come*, One should not live by the occupation of an artisan‘, nor should one wish for gold. One should not hate, should not teach®, and should be void of (all) belongings*. One should eat what is consecrated by faith’, and should avoid (all) controversies, should act without a purpose®, should be free from attachment, and without fixed appointments with people®. One should not perform, or cause to be performed, any action involving expectation of fruit, or involving any destruction of life, or the assemblage of people. Rejecting all things,
. Arguna Misra says that this means if he wants them for any particular purpose he should take the earth, &c.
* I.e. apparently, taken possession of and preserved as one’s own by anybody.
* Arguna Misra renders this by ‘ which lead to action.’ Is it not rather the ‘spontaneous earnings’ at Gita, p. 60?
* Cf. Manu III, 64; Apastamba I, 6, 18, 18; Gautama XVII, 7.
* T.e. teach one who does not ask to be instructed. Cf. Manu II, 110.
* Cf. Gita, p. 60; the original word, however, is not the same.
7 See p. 360, note 3 supra; Manu II, 54-55; Gautama IX, 59. ‘Controversies ;’ the original is nimitta, and the interpretation is what appears to be Arguna Misra’s, It may also mean ‘omens.’ That this is the true sense appears from Manu VI, 50.
* Cf. Gitd, p. 48.
® Arguna Misra says, ‘e.g. I shall come to you to-morrow for alms,’ &c. Cf. Apastamba I, 6, 19, 12.
and being equable to all beings, moving and unmoving, one should become an ascetic with smiall belongings. One should not perturb any other (person), nor should one be perturbed by any other (person?). He who is trusted by all beings is said to be the foremost among those who understand final emancipation. One should not think of what is not come’, nor reflect on that which is past; one should disregard the present, being concentrated (in mind) and indifferent to time*. He should not defile* anything by the eye, or the mind, or by speech, nor should he do anything wrong openly or in secret. One who draws in the senses from all sides as a tortoise (draws in) his limbs *, and in whom the senses, mind, and understanding are absorbed ‘, who is free from desires, who understands all truth, who is free from the pairs of opposites, and from the ceremony of sv4h4, and who is free from salutations’, and who is free from (the thought that this or that is) mine, who is free from egoism, who is free from anxiety for new acquisitions or protection of old acquisitions, and self-controlled*, who is free from their duties),’ but the sense seems to be different. The commentators say nothing on this.
* Cf. Gita, p. 101.
* Te. one should not look to the future with any aspirations or expectations, and should not Jook back on the past with grief, Arguna Misra. See too p. 170, note g supra.
* Tam not sure if this is a correct interpretation. But it does not seem likely that the other possible sense—literally ‘ expecting time "—can be intended here.
* This is obscure. Is the sense this, that one should not observe, or think, or speak badly or of the bad side of things?
* Cf. p. 342 supra, note 1. * Cf. Kasha, p. 151.
™ See p. 352 supra, note 1.
* Cf. Gita, p. 48, where the original words are the same.
CHAPTER XXXI, 51. 367
* This is obscure. Is the sense this, that one should not observe, or think, or speak badly or of the bad side of things?
* Cf. p. 342 supra, note 1. * Cf. Kasha, p. 151.
™ See p. 352 supra, note 1.
* Cf. Gita, p. 48, where the original words are the same.
CHAPTER XXXI, 51. 367
expectations, who is free from attachments to any entity, and who is dependent on none’, who is attached to the self, and who understands the truth, is emancipated, there is no doubt of that. Those who perceive the self, which is without hands, foot, or back, without a head, without a stomach, which is free from the operations of the qualities *, absolute, untainted, and stable, devoid of smell, devoid of taste or touch, devoid of colour, and also devoid of sound, which is to be understood ’, which is unattached, and which is also devoid of flesh, which is free from anxiety‘, imperishable, divine, and though dwelling in a house‘, always dwelling in all entities, they never die*. There the understanding reaches not, nor the senses, nor the deities, nor Vedas, sacrifices, nor worlds’, nor penance, nor valour*; the attainment to it of those who are possessed of knowledge is stated to be without comprehension of symbols*. Therefore the learned man who knows (the) property of being void of symbols", being devoted to pious conduct, and
Cf. Gita, p. 60.
* These are effects of Prakriti by which the Purusha is unaffected.
* Literally, ‘ pursued.’
‘ This is obscure. Arguna Misra’s text is nistityam. Does that mean ‘which should be accurately understood?’ The rendering in the text of Nilakaw/ha’s reading may mean that the Brahman has no such thoughts (4int4) as are referred to at Gftd, p. 115.
® Does this mean the body ?
* T.e. are free from birth and death. Cf. Apastamba I, 8, 22, 4.
* This, again, is not quite clear. Probably the explanation is to be found in the passage at Gfta, p. 79.
* Nflakas/ha’s reading is ‘observances or vows.’
® T.e. ‘not to be acquired by inference,’ Arguna Misra, p. 351 supra.
* See p. 309 supra; ‘who is without symbols, and knows piety,’ according to Arguna Misra’s reading.
368 ANuGITA.
79.
* Nflakas/ha’s reading is ‘observances or vows.’
® T.e. ‘not to be acquired by inference,’ Arguna Misra, p. 351 supra.
* See p. 309 supra; ‘who is without symbols, and knows piety,’ according to Arguna Misra’s reading.
368 ANuGITA.
resorting to concealed! piety should adopt the mode of life (necessary) for experience *. Though undeluded, he should act in the manner of the deluded ?, not finding fault with piety‘. He should perform piety, behaving so that others would always disrespect him’, and should not find fault with the ways of the good’. That sage is said to be the best who has adopted this (line of) conduct. The senses, and the objects of the senses, and the five great elements, and mind, understanding, egoism, the unperceived, and the Purusha likewise’, by an accurate determination about the truth, after understanding all these, one attains heaven*, being released from all bonds, One who knows the truth, understanding these same (entities) at the time of the termination (of his life), should meditate, exclusively pondering on one point®; and then, depending on none”, he gets emancipation. Freed from all attachments, like the atmosphere dwelling in space", with his accumulations '? exhausted, and free from distress", he attains to the highest seat.
' See p. 159 supra, note 7, and cf. Manu III, 109, which is the text referred to in note 5 there.
* T.e. direct perception of the Brahman. See Gita, p. 57, note 5.
* See p. 160 supra, note 8, and cf. also Manu II, 110.
* Arguna Misra compares Gita, p. 55, about ‘shaking convictions.’
* Cf. pp. 159-161 supra.
* This means, I presume, the good devoted to action and not to knowledge only.
T These are the famous elements of the Sankhyas; see Sdtra I, 61.
* Cf. p. 159 and note 2. * Cf. p. 300 supra.
Cf. Gita, p. 60. " Cf. Gilda, p. 82, note 3.
* Of actions previously performed. See p. 246 supra.
% Cf. Git, p. 101, where, however, the original word is different.
CHAPTER XXXII, 6. 369
CuapterR XXXII.
Brahman said:
* Cf. p. 159 and note 2. * Cf. p. 300 supra.
Cf. Gita, p. 60. " Cf. Gilda, p. 82, note 3.
* Of actions previously performed. See p. 246 supra.
% Cf. Git, p. 101, where, however, the original word is different.
CHAPTER XXXII, 6. 369
CuapterR XXXII.
Brahman said:
The ancients who perceived the established (truth) call renunciation! penance; and the Brdhmazas dwelling in the seat of the Brahman? understand knowledge to be concerned with the Brahman*. The highest Brahman is very far off*, and (the attainment of it) depends on Vedic knowledge‘; it is free from the pairs of opposites, devoid of qualities 5, everlasting, of unthinkable qualities, and supreme. The men of talent, who are pure *, and whose minds are refined, transcending passion, and being untainted, perceive that supreme (principle) by means of knowledge and penance. Those who are constantly devoted to renunciation’, and understand the Brahman and wish for the supreme, go to the happy path by penance. Penance’ is said to be a light; (correct) conduct is the means to piety; knowledge verily should be understood to be the highest, and renunciation the best penance. He who understands determinately the self which is unperturbed, which abides in all entities, and which is the essential
' Abandoning of fruit, Arguna Misra. Cf. Gfta, p. rar.
* Cf. p. 339 supra, note 4, dwelling in=adhering to.
® See Gitd, p. 104.
* Cf. Sanatsugtfya, p. 158 seq. 5 Viz. the three famous ones.
* Pure, refined, and untainted are not easily distinguished. Probably ‘pure’ refers to external cleanliness ; ‘ untainted’ to freedom from sin and such taints; and ‘refined’ to freedom from error.
’ Le. who have no ‘ belongings,’ Arguna Misra.
* Action without desire, Arguna Misra, who adds that it is called a light, as it leads to knowledge. See too p. 166, and p. 247, note 11, and p. 340 supra.
(8) Bb
370 anucitA.
element in knowledge, he is laid down! (as being able) to move everywhere. The learned man who perceives, association and dissociation, and likewise unity and diversity *, is released from misery. He who desires nothing, and despises nothing *, becomes eligible, even dwelling in this world, for assimilation with the Brahman‘. He who knows the truth about the qualities of Pradh4na’, and understands the PradhAna of all entities *, who is free from (the thought that this or that is) mine, and free from egoism’, is emancipated, there is no doubt of that. One who is free from the pairs of opposites, free from the (ceremonies of) salutation, free from (the ceremony of) svadh4®, attains to that everlasting (principle) which is free from the pairs of opposites, and devoid of qualities, by tranquillity only. Abandoning all action, whether agreeable or disagreeable, developed from the qualities *, and abandoning both truth and falsehood’, a creature is emancipated, there is no doubt of that. The great tree of Brahman" is
1 ‘Laid down’ is literally ‘ wished.’
Abandoning all action, whether agreeable or disagreeable, developed from the qualities *, and abandoning both truth and falsehood’, a creature is emancipated, there is no doubt of that. The great tree of Brahman" is
1 ‘Laid down’ is literally ‘ wished.’
* I presume this means the real fact underlying the appearances of association and so forth, namely, that there is but one reality, and all appearances of difference &c. are unreal. Cf. Gizi, p. 124. See also p. 313 supra, note 1, and p. 374 infra.
* Cf. Gita, p. 65, and see Kasha, p. 155. “ Cf. Gha, p. 65.
* The qualities, viz. the three, of Pradh4na, i.e. constituting Prakriti, or nature. ® See Gfrd, p. 106, and note 3 there.
* For this whole expression, which occurs so frequently, cf. Maiui, p. 44, and comment there.
* See p. 324 supra, note 8. * Cf.Gitd, p. 48; Svetfsvatara, p. 360.
1 I.e., I presume, what is real and unreal in a worldly view,—the great truth is not to be ‘abandoned.’ Cf. Taittiriya, pp. 97-99; p tgt supra; Santi Parvan (Moksha), chap. 174, 8t. 53; Apastamba II, 9, 21, 13.
" T.e., says Arguna Misra, the tree of worldly life produced from the Brahman. Compare chapter XII supra.
CHAPTER XXXII, 17. 371
eternal; a tree which is produced from the unperceived as the seed, which consists of the under- Standing as its trunk, whose collection of boughs is the great egoism, the sprouts within which are the senses, the great branches of which are the great elements, and the side branches the objects of sense, which is always possessed of leaves, always possessed of flowers, in which agreeable and disagreeable fruits are always produced, and which is fed upon by all creatures. Cutting and piercing this (tree)! with the sword of knowledge of the truth, and abandoning the bonds in the shape of attachment, which cause birth, death, and old age?, a wise man who is free from (the thought that this or that is) mine, and who is devoid of egoism, is emancipated, there is no doubt of that. There are these two birds’, (which are) unchanging, and which should also be known to be unintelligent‘. But as to that other who is above them, he is called intelligent. (When) the inner self, devoid of knowledge of nature *, and (as it were) non-intelligent *, understands that which is
* Cf. Gfté, p. 111; and Mundaka, p. 307, and commentary there.
* So I render the original, though the sense at first sight appears to be ‘which are caused by birth,’ &c.
* Viz. the understanding and egoism, which dwell in the ‘tree,’ Arguna Misra. Nflakan/ha says, ‘the great and the individual self.’
* Cf. Sankhya-k@rik4 11, and comment of Vakaspati Misra. The self is not unintelligent; and as the birds are so described, they must stand for some manifestation of Prakriti, which understanding and egoism are. Otherwise ‘bird’ does stand for ‘self.’ See p- 189 supra.
® The original word here is sattva, on which see p. 351 supra. Arguna Misra renders it here by Prakrati.
Otherwise ‘bird’ does stand for ‘self.’ See p- 189 supra.
® The original word here is sattva, on which see p. 351 supra. Arguna Misra renders it here by Prakrati.
* So Nflakans/ha; ‘the only intelligent principle, —Arguna Misra. On Nflakan/ha’s interpretation ‘inner self’ must be the same thing as Bhitétman at Maitrf, p. 41.
Bb2
372 anuciTA.
beyond nature, then understanding the Kshetra', and with an understanding comprehending all, and transcending the qualities * he is released from all sins.
CuarTrer XXXIII. Brahman said:
Some (think of) the Brahman as a tree; some (think of) the Brahman as a great forest; and some (think of) the Brahman as unperceived; and some as transcendent and without misery*; and they‘ think all this to be produced from and absorbed into the unperceived. He who even for (the space of) a (single) exhalation, at the time of the termination (of life®) becomes equable *, attaining to the self, becomes fit for immortality. Restraining the self in the self?, even for (the space of) a wink, he repairs to the inexhaustible acquisition® of those who have knowledge, through the tranquillity of the self*%. And restraining the life-winds again and
1 See p. 351 supra. * See Gft4, p. 109.
* As to the first two clauses comp. pp. 284-371 supra; the last two are said by Arguna Misra to represent the Sdakhya and Yoga doctrines respectively.
“ I presume this means all teachers. But Nflakaw/ha takes it to mean the Sankhyas, and he takes the preceding words as indicating two views based on Sruti texts, viz. the first, that the world is a development of the Brahman, and the other that the Brahman does not undergo any development or change. Anfdmaya he takes to mean changeless, and Brahmamaya he takes to mean developed from the Brahman.
* Cf. Git, pp. 77, 78.
* One who sees the supreme as the only real entity, Arguna Misra. Nilakan/ha takes it to mean one who identifies himself with everything. See Git, p. 65, and note 4 there.
7 See p. 344 supra. * I.e. the goal to be acquired.
® « Tranquillity '—the original may also be rendered by ‘ favour,’
CHAPTER XXXIII, 7. 373
again by control of the life-winds', of ten or twelve * (modes), (he repairs to) that which is beyond the twenty-four*. Thus having first a tranquil self, he obtains whatever he desires. When the quality of goodness predominates in the unperceived ‘, that fits one for immortality. The men of knowledge extol nothing else beyond goodness. By inference ° we understand the (attainment of the) being to depend on goodness. It is not possible otherwise ¢ to attain that being, O best of the twice-born! Forgiveness, courage, harmlessness, equability, truth, straightforwardness, knowledge, abandonment’, and also renunciation are laid down as (constituting) conas to which cf. p. 234 supra, but further on the phrase ‘having a tranquil self’ occurs, where the latter sense is not quite suitable. See Gft4, p. 51, and Yoga-sftra I, 33.