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.
' Le. the specific modes which are mentioned of control of lifewinds, e. g. at Git4, p. 61, or Yoga-sitra II, 49 seq.
* Nflakan/ha proposes two interpretations of this. He says the ten are the eight mentioned in Yoga-sftra II, 29, and in addition tarka and vairigya (as to which see Yoga-sfttra I, 15 and 17). To make up the twelve he substitutes for the last two the four named at Yoga-sitra I, 33. He also suggests that ‘ten or twelve’ may mean twenty-two, which he makes up thus. The five modes of yama (Yoga-sdtra II, 30), five of niyama (ibid. 32), the remaining six in Yoga-sitra II, 29, the four in Yoga-sdtra I, 33, and tarka and vairagya as before.
3 The twenty-four are the elements according to the Sankhya system. See Sdénkhya-sira, p. 11, and p. 368 supra. That which is beyond them is Purusha.
‘ The unperceived, it should be noted, is made up of the three qualities; the predominance of goodness indicates enlightenment or knowledge. Cf. Gitd, p. 108.
* The middle term in the inference being, says Arguna Misra, the enlightening effect of the quality in question.
* Cf. p. 167 supra.
* The original is tyaga, which Arguna Misra renders by ‘abandonment of all belongings;’ renunciation, scil. of fruit. Cf. Gtel, p. 321, and p. 114.
374 anucttA, duct of the quality of goodness. By this very inference the wise verily believe in the Being and nature as one, there is no doubt of that. Some learned men. who are devoted to knowledge, assert the unity of the Kshetrag#a and nature’, But that is not correct. That they are always distinct (from one another) is also (said) without (due) consideration*. Distinction and also association® should be accurately understood. Unity and diversity ‘ are likewise laid down. Such is the doctrine of the learned. Between -the gnat and the udumbara® there is observed unity and diversity also. As a fish is in water distinct (from it), such is their relation; (such is) the relation of the drops of water with the leaf of the lotus.
‘ The preceptor said:
Then those Brahmazas, who were the best of sages, having again felt doubts, interrogated the grandsire of the people who spoke to them thus.
* Here, says Nilakassha, the author indicates an objection to the proposition stated just before. But the passage is not clear.
* This, says Nilakav/ha, is a reply to the Sankhyas, who hold the two to be distinct. Nflakanéha adds, that if the two are distinct. nature will, conceivably, adhere even to an emancipated creature; and if they are one, then the being or self would be really engaging in action and so forth, and that activity being really a property of the self, could not be destroyed save by the destruction of the self. Hence that view is also wrong.
> Like that of sea and wave, Nflakansha.
Hence that view is also wrong.
> Like that of sea and wave, Nflakansha.
* Unity of Brahman and diversity of manifestation of nature, Arguna Misra, who adds—by reason of the association they are spoken of as one, by reason of the unity and diversity they are distinct. The next sentence contains three parallel cases.
* Cf. as to all this, Santi Parvan, chap. 194, st. 38 seq. (Moksha Dharma); chap. 249, st. 20 seq.; chap. 285, st. 33 seq.
CHAPTER XXXIV, 7. 375
Cuarter XXXIV. The sages said:
Which (form of) piety is deemed to be the most worthy of being performed ? We observe the various modes of piety to be as it were contradictory. Some say (it ' remains) after the body (is destroyed) ; some say that is not so. Some (say) everything ? is doubtful ; and others that there is no doubt. Some say the permanent (principle) is impermanent, and others, too, that it exists, and (others) that it exists not®. Some (say it is) of one form or twofold, and others (that it is) mixed‘. Some Brahmanzas, too, who know the Brahman and perceive the truth, believe it to be one ; others distinct ; and others again (that it is) manifold’. Some say both time and space (exist)*, and others that that is not so. Some have matted hair and skins; and some (are) clean-shaven and without covering. Some people are for bathing ; some for the omission’ of bathing. Some are for taking food; others are intent on fasting. Some people extol action, and
1 Le. the piety, Arguna Misra; the self, Nilakansha.
* Te. such as piety, &c., Arguna Misra.
® I follow Arguna Misra, who says ‘permanent’ means soul, &c. The correct expression would seem to be ‘that which is called permanent by others is impermanent.’
* This is the view of those who hold the theory of Parixdma, or development, says Arguna Misra.
* «To be one’=knowledge to be all of one description, ‘ distinct’=knowledge having various entities for its distinct objects (this is the view of the holders of the Vigfdnavada, says Arguna Misra); manifold=that the selfs are numberless. The words here are nearly identical with those at Gft4, p. 83, see note 4 there.
* I.e. help in action, Arguna Misra.
T See Apastamba I, 1, 1, 2 (comment).
376 anucitA.
others tranquillity. Some extol final emancipation ; some various kinds of enjoyments; some wish for riches, and others indigence. Some (say) means? should be resorted to; others that that is not so. Some are devoted to harmlessness, and some given up to destruction; some are for merit and glory: and others say that is not so. Some are devoted to goodness ; some are in the midst of doubts; some are for pleasure, and some for pain*. Some people (say) meditation *, other Brahmazas (say) sacrifice, and others, gifts; but others extol penance, and other persons sacred study; some knowledge, and renunciation‘; and those who ponder on the elements‘, nature®*. Some extol everything, and others nothing’.
Some people (say) meditation *, other Brahmazas (say) sacrifice, and others, gifts; but others extol penance, and other persons sacred study; some knowledge, and renunciation‘; and those who ponder on the elements‘, nature®*. Some extol everything, and others nothing’.
1 Le. for the acquisition of anything desirable, Arguna Misra, who adds, ‘ by those who wish for piety.’ Nilakan/ka says means= ‘meditation and so forth;’ as to ‘that is not so’ he cites what he calls a Sruti, which is however one of the K4rik4és of Gaudapdda on the Mandukya; see p. 432.
2 This, too, is not quite clear, but Nflakas/ha says, ‘ meditation should be practised for release from pain, and for acquisition of pleasure ;’ ‘and others say not so, it should be done without desire.’
* That is to say, they hold that meditation should be practised.
* Arguna Misra seems to take this to mean ‘renunciation of knowledge,’ i.e. a blank, and says this was the view of the Madhyamikas,—I suppose the M&dhyamika Bauddhas.
* Le. the Xarvakas, Arguna Misra.
* Svetisvatara, p. 276, and Sankara’s commentary there.
* Were there optimists and pessimists at the time of the Anvgit@ in India? This verse, however, does not occur in some MSS. Nflakan/ha’s note on this passage may be of some interest. He says, *Some hold that the self exists after the body is lost ; others, that is the Lok4yatas or X4rvikas, hold the contrary. Everything doubiful is the view of the Sy4dv4dins; nothing doubtful that of the Tairthikas, the great teachers (I presume, about their own respective doctrines). Everything impermanent, Tarkikas; permanent, Mfm4ersakas ; nothing exists, the Sdnyavadins; something exists, but only momentarily,
CHAPTER XXXIV, 17. 377
And, O best of the gods! piety being thus confused and abounding in contradictions, we are deluded, and come to no determination. People are acting, (saying) this is good, this is good. And he who is attached to a certain (form of) piety, always esteems that. Here (therefore) our understanding breaks down, and our mind is disttacted. We wish, O best (of beings)! to be informed of what is good. Be pleased now to proceed to state what is (so) mysterious, and what is the cause of the connexion between the Kshetrag#a and nature. Thus addressed by those Brahmaazas, the venerable, holy,and talented creator of worlds told them accurately (what they asked).
to be informed of what is good. Be pleased now to proceed to state what is (so) mysterious, and what is the cause of the connexion between the Kshetrag#a and nature. Thus addressed by those Brahmaazas, the venerable, holy,and talented creator of worlds told them accurately (what they asked).
Saugatas; knowledge is one, but the ego and non-ego are two different principles, the Yog4Aaras ; mixed, Udulomas; one, is the view of the worshippers of the Brahman as possessed of qualities ; distinct, other Mfm4msakas, who hold that the special actions are the cause (of everything, is meant, I presume); manifold=the atomists ; time and space=astrologers. Those who “say that is not so,” that is to say, that what we see has no real existence at all, are the Vriddhas, ancient philosophers ; omission to bathe =the condition of Naish/A4ika BrahmaAérins; bathing=householder’s condition ; “means should be resorted to, that is not so,” those who are against all meditation, &c., according to the Sruti text, which Nflakastha quotes; ‘‘ merit and glory, that is not so,” some say there is no merit as the Lokfyatas or Xarvakas; ‘“knowledge, renunciation,” the former is to be gained only by means of the latter; “ponder on elements” =:who are intent on the investigation of the true nature of things; nature=abundance of resources, by which alone knowledge is produced, not by mere renunciation.’ It will be understood, that this commentary assumes a different syntactical construction of the original in some places from that adopted in our translation.
p. 378
CHaPTER XXXV. Brahman said:
Well then, I will declare to you what you ask of me, O best (of men)! Learn what a preceptor told a pupil who went to him. Hearing it all, deliberate on it properly. Non-destruction of all creatures, that is deemed to be the greatest duty'. This is the highest seat*, free from vexation and holy in character. The ancients who perceived the established (truth) call knowledge the highest happiness. Therefore by pure knowledge one is released from all sins. And those who are constantly engaged in destruction, and who are infidels® in their conduct, and who entertain avarice and delusion, go verily to hell. Those who without sloth perform actions with expectations, rejoice in this world, being born again andagain. But those wise and talented men, who perform actions with faith, free from any connexion with expectations, perceive correctly*. Now I will proceed to state how the association and dissociation of Kshetrag#a and nature (take place). Learn that, O best (of men)! The relation here is said to be that between the object and subject®, The subject
1 See p. 29% supra, and note 3 there.
3 So literally; the sense is—that which one is to aim at.
Learn that, O best (of men)! The relation here is said to be that between the object and subject®, The subject
1 See p. 29% supra, and note 3 there.
3 So literally; the sense is—that which one is to aim at.
3 The original is nAstika, the contrary of that ‘4stikya,’ which at Gtt4, p. 126, we have rendered by ‘ belief (in a future world),’ following Sridhara. Ram4nuga, whose commentary came to hand too late for any other than a very occasional use in the translation of the Gité, renders it by ‘ belief in the truth of the teaching of the Vedas.’
* Te. learn the truth.
* I use the terms subject and object here in the philosophical sense explained by Sir W. Hamilton, viz. the thinking agent and the object of thought respectively. And cf. also the passage referred to in note 3 on p. 379 infra.
CHAPTER XXXV, I5. 379
is always the being, and nature is stated to be the object. It has been explained in the above mode, as (having the relation) of the gnat and the udumbara?. Nature which is non-intelligent knows nothing, though it is the object of enjoyment?. Who enjoys and what is enjoyed? is learnt from the SAstras. Nature is said always to abound in the pairs of opposites, and to be constituted of the qualities; the Kshetrag#ia is free from the pairs of opposites, devoid of parts, and in essence free from the qualities. He abides in everything alike‘, and is connected with (all) knowledge*®; and he always enjoys nature as a lotus-leaf (enjoys) water. Even brought into contact with all qualities, a learned man remains untainted*. There is no doubt that the being is unattached just like the unsteady drop of water placed upon a lotus-leaf’. It is established that nature is the property*® of the being. And the relation of the two is like that of matter and the maker*. As one goes into (a) dark (place) taking a light (with him), so those who wish for the supreme go with the light of nature’*. While there is oil with some identity of nature (because, says Nflakan/fa, an entirely ’ extraneous thing could not get into the inside of the fruit, and the gnat’s body therefore must have come from the fruit itself), but still the elements are distinct. * See p. 371 supra, note 4.
* P. 374 supra, The relation is one of close connexion, coupled
* Cf. Maitrf, p. 108. * Cf. Gfté, pp. 105, 106.
* Knowledge of the Kshetrag#a forms part of all real knowledge. Arguna Misra’s reading and interpretation are different. He says, ‘As he is seen coming to light everywhere alike, so,’ &c.
® Cf. Git4, pp. g5-110. 7 Again the common simile.
* The original is dravya, rendered ‘ matter’ in the next sentence. Arguna Misra paraphrases it by ‘ upakarana,’ paraphernalia.
® So the original, the sense is not clear. Butsee Svetdsvatara, p. 368.
* Knowledge, which, says Nflakas/ha, is a manifestation of nature. Arguna Misra says the knowledge of the truth which the
380 anucirA.
Arguna Misra paraphrases it by ‘ upakarana,’ paraphernalia.
® So the original, the sense is not clear. Butsee Svetdsvatara, p. 368.
* Knowledge, which, says Nflakas/ha, is a manifestation of nature. Arguna Misra says the knowledge of the truth which the
380 anucirA.
and wick’, the light shines; but the flame is extinguished when the oil and wick are exhausted. Thus nature is perceived?; the being is laid down (as being) unperceived. Understand this, O Brahmazas! Well now, I will tell you something more. One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). And one who is possessed of knowledge enhances (his) happiness even with a fourth share*. Thus should one understand the accomplishment of piety by (apt) means. For the talented man who knows (these) means, attains supreme happiness‘. As a man travelling along some way without provisions for the journey, travels with great discomfort, and may even be destroyed on the way, so should one understand, that by action® the fruit is or is not produced. For a man to see within (his) self* what is agreeable and what is disagreeable to him is good. And as one who is devoid of a perception of the truth rashly travels on foot by a long way unseen before ’, while (another) goes by the same self acquires is by means of nature. Cf. Sankhya-k4rik4 56, and comment.
? So Nilakan/ha. Arguna Misra does not take gura here to mean ‘ wick.’
* T.e., I presume, in its manifestations; it is perceived for some time and then vanishes. Cf. Sankhya-k4rik4 59-61; the Purusha is not ‘ perceived’ in this sense. * Viz. of admonition, Arguna Misra.
* Cf. Gita, p. 70, where the same phrase occurs.
® The fruit of this is uncertain; knowledge which is in one’s self is the thing to be worked for.
* Ie. the mind, Nilakan‘ha. The meaning is, he should not care for external pleasure and pain. Cf. Git4, inter alia, p. 50.
1 This seems to be so left imperfect in the original. The construction seems to be this: the progress of the latter is as great as that of one who drives in a chariot as compared with that of one who goes on foot with much suffering. Cf. the construction on next page.
CHAPTER XXxv, 28. 381
50.
1 This seems to be so left imperfect in the original. The construction seems to be this: the progress of the latter is as great as that of one who drives in a chariot as compared with that of one who goes on foot with much suffering. Cf. the construction on next page.
CHAPTER XXxv, 28. 381
way in a carriage’ drawn by horses, and going swiftly, such is the progress of the men of understanding. Having climbed up a mountain one should not look at the surface of the earth*. One sees a man travelling in a chariot, and void of intelligence, afflicted by reason of the chariot. As far as there is a carriage-path, he goes in the carriage; where the carriage-path stops, a learned man goes on abandoning the carriage. So travels the talented man, who understands the procedure respecting (knowledge of the) truth and devotion®, and who knows about the qualities, comprehending the gradations‘ one above the other. As one who without a boat dives into the ocean with his arms only, through delusion, undoubtedly wishes for destruction; while a wise man likewise knowing distinctions &, and having a boat with good oars, goes in the water without fatigue, and soon crosses the reservoir, and having crossed (it) goes to the other shore, throwing
1 Te. the Sastras, says Nilakantha. Cf. Gitd, p. 117.
* When one has arrived at knowledge,—the highest seat, says Nflakax/ka,—one need not perform the dictates of the Sastras, which are only preliminary to the acquisition of knowledge. Cf. G4, pp. 48, 73. Cf. as to this figure of the chariot and the next one about the boat, Brrhadfranyaka, p. 695.
* I adopt Arguna’s rendering of the original here, viz. Yoga. The meaning, on that rendering, is the same as it is in the Gft4.
“ According to Arguna Misra, action with desire, action without desire, and lastly, knowledge. According to Nilakan/ha, action laid down in the Sasiras, then Yoga, and then the condition of Hassa, Paramahamsa, &c.
® Literally, one knowing divisions. I presume the meaning is distinctions between various things as to which suits which, and so forth. The boat, says Nflakan/Aa, is a preceptor, and even a preceptor is not to be sought for after a man has achieved Yoga; hence the text proceeds to speak further on of casting aside the boat. Wishes for destruction=is sure to meet destruction.
382 anucirTA.
The boat, says Nflakan/Aa, is a preceptor, and even a preceptor is not to be sought for after a man has achieved Yoga; hence the text proceeds to speak further on of casting aside the boat. Wishes for destruction=is sure to meet destruction.
382 anucirTA.
aside the boat, and devoid of (the thought that this or that is) mine. This has been already explained by the parallel of the carriage and pedestrian. One who has come by delusion through affection, adheres to that like a fisherman to his boat, being overcome by (the thought that this or that is) mine. It is not possible to move on land after embarking in a boat. And likewise one cannot move in water after entering a carriage. Thus there are various actions in regard to different objects’. And as action is performed in this world, so does it result to them*. That which sages by their understanding meditate upon, which is void of any smell whatever, void of taste, and void of colour, touch, or sound, that is called the Pradhana*. Now that Pradhana is unperceived; a development of the unperceived is the Mahat; and a development of the Pradhana (when it is) become Mahat is egoism. From egoism is produced the development, namely, the great elements; and of the elements respectively, objects of sense are verily stated to be the development *. The unperceived is of the nature of seed‘, and also productive in its essence. And we have heard
1 Ie. appertaining to the various orders of householders, &c., Nilakan/ha. But I am not aware of any authority for this sense of vishaya.
* T.e. those who perform them.
* Nilakan/ha says, ‘ Having stated above the means of knowledge, he now states the proper object of knowledge.’
* See p. 332 supra. The original for development is gusa, literally quality.
* The meaning of this passage seems to be identical with that of Sankhya-kariké 3. Productive (Prasavatmakam) is probably to be explained as Prasavadharmi is at SAnkhya-kariké 11 (see commentary of Vataspati, pp. 59, 60), viz. always undergoing development. The great elements are of course the tanmatras.
CHAPTER XXXV, 42. 383
Productive (Prasavatmakam) is probably to be explained as Prasavadharmi is at SAnkhya-kariké 11 (see commentary of Vataspati, pp. 59, 60), viz. always undergoing development. The great elements are of course the tanmatras.
CHAPTER XXXV, 42. 383
that the great self is of the nature of seed and a product. Egoism is of the nature of seed and a product also again and again. And the five great elements are verily of the nature of seed and products. The objects of the five elements are of the nature of seed}, but they do not yield products. Learn about their properties. Now space has one quality, air is said to have two qualities ; it is said that light has three qualities; and water, too, is of four qualities; and earth, abounding with movables and immovables, the divine source of all entities, full of examples of agreeable and disagreeable (things), should be understood to be of five qualities*. Sound, touch, colour likewise, taste, and smell as the fifth—these, O best of the twice-born |! should be understood to be the five qualities of earth. Smell always belongs to the earth*; and smell is stated to be (of) numerous descriptions. I will state at length the numerous qualities of smell‘. Smell is agreeable or disagreeable, sweet, sour, and bitter likewise, diffusive and compact also, soft, and rough, and clear also'—thus should
* This is not clear, unless ‘ product’ above means productive, and seed means a product, it being a product of the ankura or sprout. Nilakan‘ha says, ‘seed=cause; product=effect. The unperceived is an effect, and so the contrary doctrine of the Sankhya is here shown to be wrong. The objects are causes, as their enjoyment causes an impression.’ * See pp. 285, 286 supra.
* That is to say, smell is the special property of the earth only, the other qualities are common to it with the other elements. The word in the original is gusa or quality everywhere.
* See Santi Parvan (Moksha Dharma), chap. 184, st. 27.
* Bitter, Nflakan/ha exemplifies by the smell of the chili, apparently interpreting kafvi, as it may be interpreted, to mean sharp ; diffusive = overcoming all other smells, like Asafoetida; compact= made up of many smells. Nilaka#/ha adds, that soft is like that of
384 ANuGITA.
184, st. 27.
* Bitter, Nflakan/ha exemplifies by the smell of the chili, apparently interpreting kafvi, as it may be interpreted, to mean sharp ; diffusive = overcoming all other smells, like Asafoetida; compact= made up of many smells. Nilaka#/ha adds, that soft is like that of
384 ANuGITA.
smell, which belongs to the earth, be understood to be of ten descriptions. Sound, touch, and colour likewise, and taste, are stated to be the qualities of water. I will now give (some) information about taste. Taste is stated to be of numerous descriptions. Sweet’, sour, bitter, sharp, astringent, and saltish likewise—thus are the forms of taste, which is a development of water, said to be of six descriptions. Sound, touch, and likewise colour; thus is light said to have three qualities. The quality of light is colour, and colour is stated to be of numerous descriptions. White, black, red likewise, green, yellow, and grey likewise, short, long, narrow ?, broad, square, and circular—thus is the colour of light said to be of twelve forms. It should be understood* by aged Brahmaszas, who speak the truth, and are conversant with piety. Sound and touch also should be understood ; air is said to have (these) two qualities. And touch is the quality of air, and touch is stated to be of numerous descriptions. Rough, cold and hot likewise, tender and clear also, hard, glutinous, smooth, slippery, hurtful, and soft‘ —thus the quality of air is properly said by Brahmazas who have reached perfection, who are conversant with piety and perceive the truth, to be of twelve descriptions. Now space has one quality.
liquid ghee, rough of the oil of mustard, and clear as of cooked rice. The Santi Parvan passage omits ‘sour.’ 1 Cf. Gii, p. 118.
3 Literally, lean and fat. These are rather unusual qual.ties to attribute to colour. The SAnti Parvan passage gives more.
® Sic. Does it mean ‘it is understood?’ Cf. Pasini IIT, 3, 113.
* Tender=like the touch of a son, &c.; clear=like that of an excellent cloth, Nilakan/ha; glutinous=like that of oil; smooth= like that of a gem; slippery=not really smooth, but appearing to be such, like that of saliva (?), Arguna Misia. The enumeration of these in the Santi Parvan loc. cit. is again different.
CHAPTER XXXVI, I. 385
The enumeration of these in the Santi Parvan loc. cit. is again different.
CHAPTER XXXVI, I. 385
and that is stated to be sound only. I will speak at length of the numerous qualities of sound. Shadga, Rishabha, together with GAndh4ra, Madhyama, and likewise Pa#é#ama, and beyond these should be understood to be Nishada and Dhaivata likewise!; agreeable and disagreeable sound also, compact, and of (many) ingredients*. Thus sound, which is produced in space, should be understood to be of ten descriptions. Space is the highest element?, egoism is above that; above egoism is understanding, and above that understanding is the self*; above that is the unperceived, and above the unperceived is the being. One who knows which is superior and inferior among entities, and who knows the proper procedure in all actions, and who identifies himself with every being °, repairs to the imperishable self.
Cuaprer XXXVI.
Brahman said: Since the mind is ruler of these five elements, in (the matter of) absorbing or bringing (them) forth °,
' This is the Hindu Gamut.
* These are not in the Santi Parvan; of many ingredients= collection of sounds, Arguna Misra.
* Being all-pervading, Arguna Misra. Cf. its position at Taittirfya, p. 67.
* Cf. Kasha, pp. 114, 11g, 149,and Sankaraéarya’s commentary there, for an explanation of the whole passage. And see Sinkhyasfira, p. 16, as to what are here called self and understanding.
® Cf. Gita, p. 64, where the words are identical.
* The elements are perceived or are not perceived by the senses under the direction of the mind; absorbing =destroying ; bringing forth= producing, Nilakanéha. See p. 268 supra, and Santi Parvan (Moksha), chap. 240, st. 12.
(8) cc
386 anuciTA.
the mind itself is the individual self'. The mind always presides over the great elements. The understanding proclaims its power *, and it is called the Kshetrag#a. The mind yokes the senses as a charioteer (yokes) good horses. The senses, the mind, and the understanding are always joined to the Kshetrag#a*. That individual self, mounting the chariot to which big horses‘ are yoked, and in which the understanding is the drag’, drives about on ail sides. The great chariot which is pervaded by the Brahman ¢, has the group of the senses yoked (to it), has the mind for a charioteer, and the understandiny for a drag. That learned and talented person verily, who always understands thus the chariot pervaded by the Brahman, comes not by delusion in the midst of all entities’. This forest of the Brahman® begins with the unperceived,and ends with the gross ebjects?:
? The word is the same as at Maitrf, p. 41, the comment on which should be seen.
* I.e. the mind's power is to be perceived by itself, Ntlakasséa. The meaning seems to be that the understanding can only operate on what the mind places before it.
The word is the same as at Maitrf, p. 41, the comment on which should be seen.
* I.e. the mind's power is to be perceived by itself, Ntlakasséa. The meaning seems to be that the understanding can only operate on what the mind places before it.
* The passage at Kasha, p. 111 seq., and Sankara’s commentary there, throw light on this, though the figure is not drawn out in the same way in both places. For a definition of Kshetragfa, see Santi Parvan (Moksha), chap. 187, st. 23.
* Te. the senses.
* Ie. that which holds the horses in check. Nflakassha seems to render it by ‘whip,’ but that is not correct, I think.
* So Arguna Misra. Nilakanéha says, ‘The senses, &c., when they turn towards the outer world make the self drive aboct, as an individual self; when turned inwards they show him that he is the Brahman.’ Nilakan/sa thus likens this to the Kasha passage. Sce also p. 187 and notes there.
7 Or it may mean, among all men.
* See p. 164 supra, note 2; and p. 285, note 4.
* That is to say, it includes all Sams&ra, all the elements recogpised by the Sénkhya philosophy, save the Being or Purusha.
CHAPTER XXXVI, 12. 387
and includes movables and immovables, receives light from the radiance of the sun and moon, is adored with planets and nakshatras, and is decked on all sides with nets of rivers and mountains, and always beautified likewise by various (descriptions of) waters; it is (the means of) subsistence for all entities', and it is the goal of all living creatures. In this the Kshetrag#a always moves about. Whatever entities (there are) in this world, movable or immovable, they are the very first? to be dissolved; and next the developments produced from the elements’; and (after) these developments, all the elements. Such is the upward gradation‘ among entities. Gods, men, Gandharvas, Pisikas, Asuras, Rakshasas, all have been created by nature §, not by actions, nor by a cause. These Brahmazaas *, the creators of the world, are born here again and again. And what-
* Cf. p. 371 supra.
* Another reading means ‘they are dissolved in the waters.’ As to the order, cf. Vedanta Paribhash4, p. 48, and p. 335 supra.
* I take these to mean the gross elements of which things movable and immovable may be said to be made, if one may use a non-idealist phrase in the Saénkhya philosophy. Then the elements next spoken of are the subtle ones or tanmftras. Cf. the references in note 3. As to developments, see p. 382, note 4.
* The original is svabhiva, which Arguna Misra renders by Prakriti. ‘Actions’ both Nflakan/ha and Arguna Misra take to mean sacrifices, &c., and ‘cause’ the former interprets by Brahman ; the latter by tanm4tras or subtle elements, and adds, ‘the sense is— not by sacrifice or tanmAtras only.’ Nflakansha says, ‘The gods, &c., are produced by nature, as the gods, &c., seen in a dream.’ The meaning seems to be that there are energies in nature which evolve these forms of being. Cf. also Gité, p. 65.
* I presume this means that the patriarchs (Martéi and others, says Nflakaw/ha) are also born again and again—that is to say, in different kalpas, I suppose—by nature only.
cc2
388 anucitA., ever is produced from them! is dissolved in due time in those very five great elements, like billows in the ocean. The great elements are in every way (beyond) the elements that make up the world *. And he who is released, even from those five elements, goes to the highest goal. The Lord Pragapati created all this by the mind® only. And in the same manner‘ the sages attained the godhead § by means of penance *®. And in like manner, those who have achieved perfection, who have acquired concentration by a course of penance, and who likewise feed on fruits and roots, perceive the triple world’ here by penance. Medicines, and herbs, and the various sciences are all acquired* by means of penance alone. For all acquisition® has penance for its root. Whatever is difficult to obtain”, difficult to
I think this must mean the elements, though it might at first sight be referred to the Brahmamas.
* I.e. the gross elements, I take it; the others are the tanmitras.
> Ie. the meditation which constitutes true knowledge, Arguna Misra. But see Gitd, p. 87, note 1, and Sankhya-sfitra.
* I.e. by the mind, as to which cf. Taittirfya, p. 89; Kasha, p. 164. Arguna Misra says, ‘This apparent deviation from the ordinary modes of cause and effect is not altogether without parallel, so be adds this to show that.’
* Literally, ‘the gods,’ but the meaning seems to be that given in the text, as Arguna Misra says.
* This is only the concentration of mind and senses on one object, Nilakan/ha. See p. 166, note 1 supra.
* See p. 174 supra.
* Literally, ‘are accomplished,’ which seems to mean that ther are acquired so as to be practically at one’s command when required,
* The original word is derived from the same root as the subject of the last note.
learn, difficult to vanquish, and difficult to pass through ; all that can be accomplished by penance, for penance is difficult to overcome. One who drinks spirituous liquors, one who kills a Brahmana, one who steals, one who destroys an embryo, one who violates the bed of his preceptor’, is released from that sin only by penance well performed. (Those) men, Pitszs, gods, (sacrificial) animals *, beasts and birds, and all other creatures movable or immovable, (who are) constantly devoted to penance, always reach perfection by penance. And in like manner the noble(-minded) gods went to heaven *. Those who without sloth perform actions with expectations, and being full of egoism, they go near Pragapati‘*. Those high-souled ones who are devoid of (the thought that this or that is) mine, and devoid of egoism, by means of a pure concentration (of mind) on contemplation, obtain the great and highest world. Those who best understand the self, attaining concentration (of mind) on contemplation °, and having their minds always tranquil, enter into the unperceived accumulation of happiness*. Those
Nilakantha. Arguna Misra seems to interpret the last word, where his reading ‘is doubtful, to mean ‘difficult to do.’
? Cf. Khandogya, p. 361. Except the destruction of the embryo (see Taitt. Aran. p. 870, but at Brihadaranyaka, p. 795, Kaushftaki, p- 77, and Apastamba 1, 6, 19, 16, the commentators render Bhrfwra by ‘learned Brahmama’), the rest are the great sins. But note that stealing gold, not theft generally, is mentioned as a great sin.
* Or, perhaps, cattle. The original is pasu.
® See p. 160 supra, and cf. p. 178.
* I.e. Kasyapa, as gods, &c. This seems to be Arguna Misra’s interpretation. This condition is inferior to that described in the following sentence.
® See p. 162, note 3.
* Nflakan/ha’s rendering is ‘ that by which (worldly) happiness is
390 ANuGITA.
who are free from (all thought that this or that is) mine, and who are free from egoism, attaining concentration (of mind) on contemplation’, enter the highest world of the great, which is the unperceived. Born from that same unperceived ! (principle), again acquiring knowledge, and getting rid of the (qualities of) passion and darkness, and resorting to the pure (quality of) goodness, a man gets rid of all sins, and abandons everything as fruitless. He should be understood to be the Kshetrag#a. He who understands him understands the Vedas*. Withdrawing from the mind the objects‘ of mental operations, a sage should sit down self-restrained. (He) necessarily. (becomes) that on which his mind® (is fixed). This is the eternal mystery. That which begins with the unperceived and ends with the gross objects * is stated to be of the nature of ignorance *. But (you should) learn that whose nature is devoid
(He) necessarily. (becomes) that on which his mind® (is fixed). This is the eternal mystery. That which begins with the unperceived and ends with the gross objects * is stated to be of the nature of ignorance *. But (you should) learn that whose nature is devoid heightened.” He compares Brthad4ranyaka, p. 816. See also Taittirfya, p. 112.
* See Gité, p. 128, note 1, where dhyana and yoga are taken separately. Here the compound is in the singular. Nflakassha’s reading is different.
* The sense here is not quite clear. It seems, however, to be this. The acquisitions mentioned in the preceding sentence take the acquirers to some temporary world from which they afterwards return ; but when they get rid of the qualities, they get final emancipation. As to the unperceived, cf. inter alia Gita, p. 112, note 2.
* Cf. Gfta, p. 111, and note 2 there. That seems to approach the question from the opposite point of view.
* So Arguna Misra. At Gita XVI, 16, Aitta means the operation itself. That also will do here.
* Cf. Gita, p. 78; Maitri, p.178; Prasna, p. 194; and the quotations at Sankhya-sfra, p. 3.
* This phrase has occurred before ; it means all the developments which make up worldly life. See Sankhya-sdra, p. 5.
* Sce p. 371 supra.
CHAPTER XXXVI, 34. 391 of qualities. Two syllables! are death; three syllables the eternal Brahman. Mine is death, and not mine is the eternal*. Some men of dull understandings extol action. But as to the high-souled ancients they do not extol action*. By action a creature is born with a body and made up of the sixteen‘. Knowledge brings forth® the being, and that is acceptable and constitutes immortality. Therefore those who are far-sighted have no attachment to actions. This being is stated to be full of knowledge, not full of action®. The self-restrained man who thus understands the immortal, changeless, incomprehensible, and ever indestructible and unattached (principle), he dies not’. He who thus understands the self to which there is nothing prior, which is uncreated, changeless, unmoving *, which is incomprehensible (even) to those who feed on nectar, he certainly becomes immortal* and not to be restrained®, in consequence of these means".
* See Santi Parvan (RAgadharma) XIII, 4. Cf. Maitrt, p. 180. This means the two and three syllables of ‘mama’ and ‘na mama,’ mine and not mine. Cf. Bribaddranyaka, p. 970, and Khandogya, p. 118, and p. 548, for a similar conceit.
* Final emancipation follows on abandoning the idea of ‘mine ;’ bondage on harbouring it. * See Mundaka, p. 279.
* The eleven organs and the five great elements which go to form the body. See Sankhya-k4rik4 3, and comment thereon ; Santi Parvan, chap. 210, st. 32 seq.; chap. 242, st. 7 seq.; Prasna, p. 230.
* See p. 367 supra, note 6; and cf. Kasha, pp. 155, 156.
* Ie. which remains unconcerned, cf. tsa, p. 10. ApQrvam (to which there is nothing prior), Arguna Misra renders by ‘not familiarly known,’ and Nilakansha by ‘not understood by any other means of knowledge.’ See also Brihad&ramyaka, p. 502, and Sankara on that.
® This is not very clear, but 1 suppose the meaning to be the same as that of ‘unconquerable’ at p. 161, and see p. 231.
* T.e. the means mentioned further on, says Nflakaséha.
p. 392
Expelling all impressions, and restraining the self in the self*, he understands that holy Brahman. than which nothing greater exists. And when the understanding is clear, he attains tranquillity. And the nature of tranquillity is as when one sees a dream‘, This® is the goal of those emancipated ones who are intent on knowledge. And they see all the movements® which are produced by development. This is the goal of those who are indifferent (to the world). This is the eternal piety. This is what is acquired by men of knowledge. This is the uncensured (mode of) conduct. This goal can be reached by one who is alike to all beings’, who is without attachment, who is without expectations,
1 Impressions from external causes. Cf. inter alia Sankhya-sétra III, 83; see, too, pp, 247-358 supra and notes there.
? Le. restraining the mind in the lotus-like heart, Nilakan/ha. Cf. as to this, pp. 248, 372 inter alia.
® Cf. Gitd, p. 1. See also Maitri-upanishad, p. 176, and Muszdaka, P- 314.
* Arguna Misra says, ‘ The nature of tranquillity is this, that in that state you perceive everything to be unreal like what is seen in a dream.’ Nflakansha says, ‘The nature of tranquillity is this, thar in that state the self abides without attachment to the body, and any external objects, but working within itself as in a dream.’ But see on this Kasha, p. 147.
5 Viz. tranquillity, Nilakaséha.
* Ie, says Nfilakanfha, they see all worldly objects past and future. Arguna Misra, ‘They see the actions performed for some wealth and so forth. I am not satisfied with either meaning. Arguna Misra’s is besides based on a reading different from that adopted in the text, namely, ParimAnagaA, instead of Pariximagts. I think ‘ parizama’ is the development which, according to the Sankhya philosophy, produces the universe, and the movements are the actions which that development—namely, here the activity of egoism and its products—occasions. Cf. as to some extent supporting this, Sankhya-sara, p. 16.
* See inter alia Git4é, pp. 68-70.
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CHAPTER XXXVI, 46. 393
and who looks alike on everything’. I have now declared everything to you, O best of Brahmaxza sages! Act thus forthwith; then you will acquire perfection. The preceptor said:
as to some extent supporting this, Sankhya-sara, p. 16.
* See inter alia Git4é, pp. 68-70.
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CHAPTER XXXVI, 46. 393
and who looks alike on everything’. I have now declared everything to you, O best of Brahmaxza sages! Act thus forthwith; then you will acquire perfection. The preceptor said:
Thus instructed by the preceptor Brahman, those high-souled sages acted accordingly, and then attained to the worlds*. Do you, too, O noble person, of pure self! duly act according to the words of Brahman which I have stated. Then will you attain perfection.
Vasudeva said:
That pupil thus instructed in the highest piety by the preceptor, did everything (accordingly), O son of Kuntt! and then attained final emancipation. And the pupil, having done all he should have done, attained to that seat, O supporter of the family of the Kauravas! going to which one grieves not *.
Arguna said: Who, indeed, was that Brahmaza, O Krishna! and who the pupil, O Gan4rdana! If this verily is fit to be heard by me, O Lord! then tell it me.
Vasudeva said : I* am the preceptor, O you of mighty arms! and
* See inter alia Git4, pp. 68-70.
? Le., 1 presume, Bhdr and the rest. But see also AAandogya, Pp. 272, 541, 620, and Brshadaranyaka, pp. 302, 608.
* See p. 285 supra, and cf. inter alia KAandogya, p. 550.
* Le. I, the Kshetraga#a, am the preceptor, and the mind is that which has to be taught. This shows that one’s instructor must be oneself, Nilakan/ha. Arguna Misra says, ‘I am the preceptor, the mind is the pupil. The meaning of this is that anybody who has not acquired knowledge is treated here as a pupil; there is no other special pupil intended.’ Cf. also p. 310 supra.
p. 394
know the mind to be my pupil. And, O Dhanaggaya! I have related this mystery to you out of love for you. If you have love for me, O supporter of the family of the Kauravas! then having heard this (instruction) relating to the self, always duly act ' (according to it). Then when this piety is duly practised, you will attain the absolute final emancipation, getting rid of all sins. It was this same thing I stated to you before? when the time for battle had come, O you of mighty arms! Therefore fix your mind on this. And now’, O chief of the descendants of Bharata! it is long since I saw the lord my father. I wish to see him, with your consent, O Phalguna ‘!
Vaisampayana said:
When Kvishna spoke these words, Dhanasgaya replied (saying), ‘O Krvzshza! let us verily go to-day to the city of Gagasa’. Be pleased, O you who understand piety! to see there king Yudhish/¢4ira, who is of a devout heart, and after taking leave of him to go to your own city.’
' Nilaka#fha interprets the words without supplying anything, thus ‘be devoted to yama niyama,’ &c. Yama &c. are the eight requisites for Yoga or concentration of mind as taught by Pataagali.
* That is to say, in the Gita.
Yama &c. are the eight requisites for Yoga or concentration of mind as taught by Pataagali.
* That is to say, in the Gita.
> Here he takes up the thread of the story. In the first chapter it was hinted that Krishna was anxious to go to Dvarak4.
‘ This is a name of Arguna.,
* I.e. Hastinapur, the capital of the Pandavas. They were, when the dialogue was held, at Indraprastha. See p. 229 supra.
INDEX OF PRINCIPAL MATTERS.
In this Index, Roman and Italic letters, long and short vowels have been classed together.