Again and again, however, I feel a curiosity about those topics. But (now), O Madhava! you will be going at no distant date to Dvaraka.’
Vaisampdyana said : Thus addressed, that best of speakers, Kr#shaa, possessed of great glory, replied in these words after embracing Arguna.
Vasudeva said :
From me, O son of Prttha! you heard a mystery, and learnt about the eternal* (principle), about piety in (its true) form, and about all the everlasting worlds‘, It is excessively disagreeable to me, that you should not have grasped it through want of intelligence. And the recollection (of it) now again is not possible (to me). Really, O son of Pandu! you are devoid of faith and of a bad intellect. And, O Dhanazgaya! it is not possible for me to repeat in full (what I said before). For that doctrine was perfectly adequate for understanding the seat* of the Brahman. It is not possible for me to state it again in full in that way. For then accompanied by my mystic power*, I declared to you the Supreme Brahman. But I shall relate an ancient story upon
’ Cf. Bhagavadgita, chapters X and XI passim. * Le. in the Bhagavadgfta. This may also be taken with piety thus: ‘and learnt about the eternal piety in (its true) form.’
* As to the plural, see Sankara on Musdaka, p. 320.
* Cf. Gita, p. 78. For ‘ understanding’ here we might, perhaps, substitute ‘attaining.’ The original word means both understanding and attaining. * Cf. Gid, p. 82.
CHAPTER I, 21. 231
that subject, so that adhering to this knowledge, you may attain the highest goal. O best of the supporters of piety! listen to all that I say. (Once), O restrainer of foes! there came from the heavenly world and the world of Brahman', a Brahmana difficult to withstand *, and he was (duly) honoured by us. (Now) listen, without entertaining any misgivings, O chief of the descendants of Bharata! O son of Prrtha! to what he said on being interrogated by us according to heavenly rules *.
The Brahmaza said:
O Krishza! O destroyer of Madhu! I will explain to you accurately what you, out of compassion for (all) beings ‘*, have asked me touching the duties (to be performed) for final emancipation. It is destructive of delusion, O Lord! Listen to me with attention 5, as I relate it, O MAdhava! A certain Brahmana named KAsyapa, who had performed (much) penance, and who best understood piety, approached a certain twice-born (person) who had learnt the Scriptures relating to (all) duties *, having heard (of him, as one) who had over and over again gone through all knowledge and experience about coming and going ’, who was well versed in the true nature of all worlds °,
* This seems to mean not the Supreme Brahman, but the Creator.
® Cf. SanatsugAtiya, p. 161, ‘not to be shaken.’
* I suppose this to mean according to the forms proper in the case of such a being as the one in question. Cf. Git4, p. 62, and note there.
® Cf. SanatsugAtiya, p. 161, ‘not to be shaken.’
* I suppose this to mean according to the forms proper in the case of such a being as the one in question. Cf. Git4, p. 62, and note there.
* This is not easy to understand. Perhaps the allusion is to the doctrine at Gita, pp. 54, 55- * Cf. Brihadfranyaka, p. 447.
* Ie. all prescribed acts of piety.
7 As to knowledge and experience, cf. Gita, p. 57; and as to coming and going, cf. ibid. p. 84.
* J.e. as stated, for instance, at Git4, p.79,or Brzhadaranyaka, p.61 3.
232 aNnucitA.
who knew about happiness and misery ', who knew the truth about birth and death’, who was conversant with merit and sin, who perceived the migrations of embodied (souls) of high and low (degrees) in consequence of (their) actions, who moved about like an emancipated being, who had reached perfection *, who was tranquil, whose senses were restrained, who was illumined with the Brahmic splendour‘, who moved about in every direction, who understood concealed movements *, who was going in company of invisible Siddhas and celestial singers °, and conversing and sitting together (with them) in secluded (places), who went about as he pleased, and was unattached (anywhere) like the wind. Having approached him, that talented ascetic possessed of concentration (of mind), that best of the twice-born, wishing to acquire piety, fell at his feet, after seeing that great marvel. And amazed on seeing that marvellous man, the best of the twiceborn, KAsyapa, pleased the preceptor by his great devotion. That was all appropriate ’, (being) joined to sacred learning and correct conduct. And, O terror of your foes! he pleased that (being) by (his purity of) heart and behaviour (suitable) towards a preceptor*. Then being satisfied and pleased, he spoke to the pupil these words, referring to the
' Cf. infra, p. 245. * Cf. Gfta, pp. 48, 103.
* Gf. Gité, passim. * Cf. Sanatsugatfya, p. 162.
* Ie. moving about so as not to be seen by everybody.
* Literally, ‘ holders of wheels,’ which Arguna Misra interprets to mean ‘Airamas.’ At Santi Parvan (Moksha Dharma) CCXLIV, 326 Nilakanfha renders Kakradhara by Xakravartin or Emperor.
7 Le. as K4syapa was possessed of Vedic lore, and behaved as he ought to behave in his capacity of pupil, it was natural that the other should be pleased. ® See p. 176 seq. supra.
CHAPTER I, 38. 23
oF) » we
highest perfection. Hear (them) from me, O Ganardana ! The Siddha said:
7 Le. as K4syapa was possessed of Vedic lore, and behaved as he ought to behave in his capacity of pupil, it was natural that the other should be pleased. ® See p. 176 seq. supra.
CHAPTER I, 38. 23
oF) » we
highest perfection. Hear (them) from me, O Ganardana ! The Siddha said:
Mortals, O dear friend?! by their actions which are (of) mixed (character), or which are meritorious and pure, attain to this world as the goal, or to residence in the world of the gods*. Nowhere is there everlasting happiness; nowhere eternal residence*. Over and over again is there a downfall from a high position attained with difficulty. Overcome by lust and anger, and deluded by desire, I fell into uncomfortable and harassing states (of life), in consequence of (my) committing sin. Again and again death, and again and again birth’. I ate numerous (kinds of) food, sucked at various breasts, saw various mothers, and fathers ofdifferent sorts; and, O sinless one! (I saw) strange pleasures and miseries. Frequently (I suffered) separation from those I loved, association with those I did not love. Loss of wealth also came on me, after I had acquired that wealth with difficulty; ignominies full of affliction from princes and likewise from kinsmen; excessively poignant pain, mental and bodily. 1 also underwent frightful indignities, and fierce deaths and captivities; (I had a) fall into hell, and torments in the house of Yama‘. I also suffered much from old age, continual ailments, and numerous misfortunes flowing from the pairs of opposites*, Then on one occasion, being much afflicted with misery, I abandoned the whole
1 The same word as at Gfti, p. 72.
* Cf. K#andogya-upanishad, pp. 356-359, and Gftd, p. 84.
course of worldly life, through indifference (to worldly objects), and taking refuge with the formless (principle)". Having learnt about this path in this world, I exercised myself (in it), and hence, through favour of the self *, have I acquired this perfection*, I shall not come here again‘; I am surveying the worlds, and the happy migrations® of (my) self from the creation of beings to (my attaining) perfection. Thus, O best of the twice-born! have I obtained this highest perfection. From here I go to the next® (world), and from there again to the still higher (world)—the imperceptible seat of the Brahman. Have no doubt on that, O terror of your foes7! I shall not come back to this mortal world. I am pleased with you, O you of great intelligence ! Say, what can I do for you? The time is now come for that which you desired in coming to me. 1 know for what you have come to me. But I shall be going away in a short time, hence have I given
I shall not come back to this mortal world. I am pleased with you, O you of great intelligence ! Say, what can I do for you? The time is now come for that which you desired in coming to me. 1 know for what you have come to me. But I shall be going away in a short time, hence have I given
’ Taking refuge, says Nilakan/ha, in the belief of my being identical with the Brahman, which is to be comprehended by means of the profound contemplation called Asampragf#ita Samadhi.
* Le., says Nilakam/Aa, the mind, and he cites Maitri, p. 179. Cf. Ka/fa, p.108. The rendering at p. 192 supra will also suit (through the self becoming placid). This placidity is defined at Santi Parvan (Moksha Dharma) CCXLVII, 11, with which cf. Gft4, p. 69. See Gita, p. 51.
® As above described.
* Cf. KAindogya, p. 628; sce also ibid. p. 282.
* He calls them happy because they have ended happily, I presume, ‘Surveying the worlds’ Nilakan/ha takes to be an index of omniscience. Cf. Sanatsugatiya, p.174. See also Yoga-sdtras III,
25. and commentary there.
* Le. the world of Brahman, or the Satyaloka; and the next siep is assimilation into the Brahman.
* So read all the copies I have scen, though K4syapa is the person addressed.
CHAPTER II, 5. 235
this hint to you. I am exceedingly pleased, O clever one! with your good conduct. Put (your) questions without uneasiness, I will tell (you) whatever you desire. I highly esteem your intelligence, and greatly respect it, inasmuch as you have made me out'; for, O Kasyapa! you are (a) talented (man).
Cuapter II.
VAsudeva? said:
Then grasping his feet, KAsyapa asked questions very difficult to explain, and all of them that (being), the best of the supporters of piety, did explain.
Ka4syapa said :
How does the body perish, and how, too, is it produced ? How does one who moves in this harassing course of worldly life become freed? And (how) does the self, getting rid of nature, abandon the body (produced) from it? ? And how, being freed from the body, does he attain to the other‘? How does this man enjoy the good and evil acts done by himself? And where do the acts of one who is released from the body remain?
The Brahmana said:
Thus addressed, O descendant of Vrishai! that Siddha answered these questions in order. Hear me relate what (he said).
* This was difficult, as the Siddha possessed extraordinary powers, such as that of concealed movement, &c. * Sic in MSS.
* Cf. as to getting rid of nature, Git, pp. 75-106. As to the body produced from nature, cf. ibid. p. 112, and pp. 317-318 infra.
* Le. the Brahman, says Nilakan/ha.
236 anuciTA.
The Siddha said:
* Sic in MSS.
* Cf. as to getting rid of nature, Git, pp. 75-106. As to the body produced from nature, cf. ibid. p. 112, and pp. 317-318 infra.
* Le. the Brahman, says Nilakan/ha.
236 anuciTA.
The Siddha said:
When those actions, productive of long life and fame', which a man performs here, are entirely exhausted, after his assumption of another body, he performs (actions of an) opposite character, his self being overcome at the exhaustion of life *. And his ruin being impending, his understanding goes astray. Not knowing his own constitution *, and strength, and likewise the (proper) season, the man not being self-controlled, does unseasonably what is injurious to himself. When he attaches himself to numerous very harassing (actions); eats too much‘, or does not eat at all; when he takes bad food, or meat’, or drinks, or (kinds of food) incompatible with one another, or heavy food in immoderate quantities, or without (previously taken food) being properly digested; ortakestoo much exercise, or is incontinent; or constantly, through attachment to action, checks the regular course (of the excretions‘); or takes juicy food’; or sleeps by day®; or (takes food) not thoroughly prepared; (such a man) himself aggravates the dis-
* One reading omits ‘ fame,’ as to which cf. Taittirfya-upanishad, p. 129; Kh&ndogya, pp. 122-227. As to long life, cf. KAindogya. p. 272; exhausted, i.e. by enjoyment of fruit in another world.
* Cf. Sarfraka Bhdshya, p. 753 seq., where we have a slightly different view.
* Arguna Misra renders the original, sattva, by svabh4va.
* Cf. for all this, Gita, pp. 62, 69,118, which passages, however, are from a slightly different point of view. See also AAdndogya, p. 526.
7 J.e. which turns to juice in digestion, much juice being a cause of indigestion, say the commentators.
* This is doubtful. The sense may be, ‘ who takes juicy or not thoroughly prepared food by day and night.’ But see Asvaliyana Grthya-sfitra, p. go; Apastamba I, 1, 2, 24; Gautama II, 13.
CHAPTER II, 20. 237
* This is doubtful. The sense may be, ‘ who takes juicy or not thoroughly prepared food by day and night.’ But see Asvaliyana Grthya-sfitra, p. go; Apastamba I, 1, 2, 24; Gautama II, 13.
CHAPTER II, 20. 237
orders (in the body) when the time comes. By aggravating the disorders (in) his own (body), he contracts a disease which ends in death, or he even engages in unreasonable (acts), such as hanging * (oneself). From these causes, the living® body of that creature then perishes. Learn about that correctly as I am about to state it. Heat being kindled in the body, and being urged by a sharp. wind ‘, pervades the whole frame, and, verily, checks the (movements of all the) life-winds. Know this truly, that excessively powerful heat, if kindled in the body, bursts open the vital parts—the seats of the soul’, Then the soul, full of torments, forthwith falls away from the perishable (body). Know, O best of the twice-born! that (every) creature leaves the body, when the vital parts are burst open, its self being overcome with torments. All beings are constantly distracted with birth and death; and, O chief of the twice-born! are seen abandoning (their) bodies, or entering the womb on the exhaustion of (their previous) actions *. Again, a man suffers similar torments, having his joints broken and suffering from
» The time of destruction, says Arguna Misra.
* Which, say the commentators, leads to death, even without any disease. ,
» So I construe the original, having regard to the question, ‘ bow does the body perish?’ The other reading, which is in some respects better, is equivalent to ‘the life falls away from the body of that creature.’
* This is different, as the commentators point out, from the ordinary life-winds.
* The original here is gtva, not dtman, which we have rendered ‘self.’ This refers rather to the vital principle. As to the seats, cf. Yagfavalkya Smriti III, 93 seq.
* I adopt the reading karmanam, which I find in one of the MSS. I consulted. I think it probable that that was the reading before the commentators. ‘The other reading is marmanm.
p. 238
cold, in consequence of water’. As the compact association of the five elements is broken up, the wind in the body, distributed within the five elements’, between the upward and downward life-winds, being aggravated by cold, and urged by a sharp wind’, goes upwards *, abandoning the embodied (self) in consequence of pain. Thus it’ leaves the body, which appears devoid of breath. Then devoid of warmth, devoid of breath, devoid of beauty, and with consciousness destroyed, the man, being abandoned by the Brahman °, is said to be dead. (Then) he ceases to perceive (anything) with those very currents ? with which the supporter of the body® perceives objects of sense. In the same way, it is the eternal soul which preserves in the body the life-winds which are produced from food *. Whatever (part of the body) is employed in the collection of that, know
with which the supporter of the body® perceives objects of sense. In the same way, it is the eternal soul which preserves in the body the life-winds which are produced from food *. Whatever (part of the body) is employed in the collection of that, know
' Having spoken of heat, he now speaks of the effects of cold. I am not sure if the water here refers to the water of the ‘juicy’ substances before referred to.
? This means, I presume, within the dissolving body. Cf. Maitriupanishad, p. 42.
> See note 4, last page. * To the head, Arguna Misra.
* That is, the wind, I suppose, and then the breath departs from the body, and the man is said to die. ‘Devoid of beauty,’ further on, means, disfigured in the state of death.
* Le. the mind, Arguna Misra.
7 The senses. Cf. Svetisvatara, p. 288.
* See and cf. p. 262 infra.
* This, says Arguna Misra, is in answer to the possible question why this ‘sharp wind’ does not work with the life-winds. The answer is, that such working requires the presence of the soul, which Arguna Misra says here means‘ mind.’ As to ‘ production from food,’ cf. KAAndogya, p. 421 seq., and Taittirtya Aranyaka, p. 893.
that to be a vital part, for thus it is seen (laid down) in the Scriptures. Those vital parts being wounded, that (wind) directly comes out therefrom, and entering the bosom of a creature obstructs the heart!. Then the possessor of consciousness knows nothing *. Having his knowledge enveloped by darkness’, while the vitals are still enveloped, the soul ‘, being without a fixed seat, is shaken about by the wind. And then he heaves a very deep and alarming gasp, and makes the unconscious body quiver as he goes out (of it). That soul, dropping out of the body, is surrounded on both sides by his own actions‘, his own pure and meritorious, as also his sinful (ones). Brahmazas, possessed of knowledge, whose convictions are correctly (formed) from sacred learning, know him by (his) marks as one who has performed meritorious actions or the reverse. As those who have eyes see a glow-worm disappear here and there in darkness, so likewise do those who have eyes of knowledge. Such a soul, the Siddhas see with a divine eye, departing (from the body), or coming to the birth, or entering into a womb*. Its three descriptions? of seats are here learnt from the Scriptures. This world is the world of actions *, where
1 Arguna Misra renders this to mean ‘ mind.’
* As the mind is obstructed, says Arguna Misra. The possessor of consciousness = the self, Arguna.
* J.e. pain, Arguna Misra.
* Ie. mind, Arguna Misra. ® Cf. Brihadaranyaka, p. 843.
* See Aitareya-upanishad, p. 222, and Sankara’s commentary there. The coming to the birth is the coming out of the womb into the world. Cf. also Gita, p. 112.
The possessor of consciousness = the self, Arguna.
* J.e. pain, Arguna Misra.
* Ie. mind, Arguna Misra. ® Cf. Brihadaranyaka, p. 843.
* See Aitareya-upanishad, p. 222, and Sankara’s commentary there. The coming to the birth is the coming out of the womb into the world. Cf. also Gita, p. 112.
7 As stated further on, viz. this world, the next world, and the womb. With this compare X/Andogya, p. 359.
* Cf. our Bhartrshari (Bombay series), Notes (Nitisataka), p. 27.
p. 240
creatures dwell. All embodied (selfs), having here performed good or evil (actions), obtain (the fruit). It is here they obtain higher or lower enjoyments by their own actions. And it is those whose actions here are evil, who by their actions go to hell. Harassing is that lower place where men are tormented. Freedom from it is very difficult, and the self should be specially protected from it. Learn from me now the seats in which creatures going up ' dwell, and which I shall describe truly. Hearing this, you will learn the highest knowledge, and decision regarding action*. All (the worlds in) the forms of stars, and this lunar sphere’, and also this solar sphere which shines in the world by its own lustre, know these to be the seats of men who perform meritorious actions. All these, verily, fall down again and again in consequence of the exhaustion of their actions‘. And there, too, in heaven, there are differences of low, high, and middling *. Nor, even there, is there satisfaction, (even) after a sight of most magnificent splendour. Thus have I stated to you these seats distinctly. I will after this (proceed to) state to you the production of the fatus*. And, O twice-born one! hear that attentively from me as I state it.
Cf. on this and ‘lower place,’ Gita, p. rog; Sankhya Karikd, 44.
* The readings here are most unsatisfactory. The meaning of the printed reading adopted above would seem to be, ‘decision as to what actions should be performed,’ &c.
* Cf. Git4, p. 81, and Sanatsugatiya, p. 158. * Cf. Gita, p. 84.
* Arguna Misra sais, ‘In heaven=in the next world, low = infenior(?), high = heaven, and middling = the space below the skies (antariksha).’ For the three degrees of enjoyment in heaven, sce Yogavasish/ha I, 35 seq.
* ‘This is the third of the three seats above referred to.
CHAPTER III, 7. 241
Cuapter III.
* ‘This is the third of the three seats above referred to.
CHAPTER III, 7. 241
Cuapter III.
There is no destruction here of actions good or not good. Coming to one body after another they become ripened in their respective ways*. As a fruitful (tree) producing fruit may yield much fruit, so does merit performed with a pure mind become expanded *. Sin, too, performed with a sinful mind, is similarly (expanded). For the self engages in action, putting forward this mind‘. And now further, hear how ° a man, overwhelmed with action, and enveloped in desire and anger®, enters a womb. Within the womb of a woman, (he) obtains as the result of action a body good or else bad’, made up of virile semen and blood. Owing to (his) subtlety and imperceptibility, though he obtains a body appertaining to the Brahman, he is not attached anywhere; hence is he the eternal Brahman®*, That is the seed of all beings; by that
* Cf. Maitri-upanishad, p. 53, and Mundaka, p. 270. And see generally as to this passage, Sartraka BhAshya, pp. 751-760.
* Ie. they yield their respective fruits; cf. Maitri, p. 43, and Khndogya, p. 358.
* This explains, say the commentators, how even a little merit or sin requires sometimes more than one birth to enjoy and exhaust.
* As a king performs sacrifices ‘putting forward’ a priest, Arguna Misra ; and cf. Dhammapada, the first two verses.
* Arguna Misra has tatha, ‘in the same way,’ instead of this, and renders it to mean ‘ putting forward’ the mind.
* Hence he does not get rid of birth and death.
* Good=of gods or men; bad=of the lower species of creatures, Arguna.
* He, in the preceding sentences, according to Arguna Mista, means the self, through the mind, or ‘ putting forward’ the mind, as said above. In this sentence, he takes ‘he’ to mean the mind itself; Brahman=the self; and the mind, he says, is called the Brahman, as it, like the self, is the cause of the Xaitanya, intelligence, in all creatures.
(8) R
242 ANuGiTA.
In this sentence, he takes ‘he’ to mean the mind itself; Brahman=the self; and the mind, he says, is called the Brahman, as it, like the self, is the cause of the Xaitanya, intelligence, in all creatures.
(8) R
242 ANuGiTA.
all creatures exist. That soul, entering all the limbs of the foetus, part by part, and dwelling in the seat of the life-wind', supports (them) with the mind ?. Then the foetus, becoming possessed of consciousness, moves about its limbs. As liquefied iron being poured out assumes the form of the image *, such you must know is the entrance of the soul into the foetus. As fire entering a ball of iron, heats it, such too, you must understand, is the manifestation of the soul in the foetus. And asa blazing lamp shines in a house, even so does consciousness light up bodies ¢. And whatever action he performs, whether good or bad, everything done in a former body must necessarily be enjoyed (or suffered). Then® that is exhausted, and again other (action) is accumulated, so long as the piety which dwells in the practice of concentration of mind for final emancipation * has not been learnt. As to that, O best (of men)! I will tell you about that action by which, verily, one going the round of various births, becomes happy. Gifts, penance, life as a Brahmafé4rin, adherence to prescribed regulations, restraint of the senses 7, and also
’ Te. the heart.
* Arguna Misra says that the soul at the beginning of the sentence means the mind, and mind here means knowledge or intelligence. Cf. p. 238 supra.
* In the mould of which, that is to say, it is poured.
* Cf. Giti, p. 106. The three similes, says Nflakan¢ha, show that the soul pervades the whole body, is yet imperceptible, and also unattached to the body. Arguna Misra’s explanation is different, but I prefer Nilakansha’s.
* J.e. by the enjoyment or suffering.
* Ie. while he does not possess the knowledge which leads to the piety necessary as a preliminary for final emancipation, and which ultimately destroys action. Cf. Gitd, p. 62.
* Ie. keeping the senses of hearing &c. from all operations
CHAPTER III, 23. 243
by the enjoyment or suffering.
* Ie. while he does not possess the knowledge which leads to the piety necessary as a preliminary for final emancipation, and which ultimately destroys action. Cf. Gitd, p. 62.
* Ie. keeping the senses of hearing &c. from all operations
CHAPTER III, 23. 243
tranquillity, compassion to (all) beings, self-restraint, and absence of cruelty, refraining from the appropriation of the wealth of others, not acting dishonestly even in thought towards (any) being in this world, serving mother and father, honouring deities and guests, honouring preceptors, pity, purity, constant restraint of the organs’, and causing good to be done; this is said to be the conduct of the good’. From this is produced piety, which protects people to eternity. Thus one should look (for it) among the good, for among them it constantly abides. The practice to which the good adhere, points out (what) piety (is)*. And among them dwells that (course of) action which constitutes eternal piety. He who acquires that, never comes to an evil end‘. By this are people held in check from making a slip in the paths of piety’. But the devotee who is released® is esteemed higher than these. For the deliverance from the course of worldly life of the man who acts piously and well, as he should act, takes place after a long time’. Thus a creature always meets with (the effects of) the action performed (in a) previous (life). And that® is the sole cause by which he comes here (in a) degraded (form). There is save those relating to the Brahman. Tranquillity is the same thing as regards the mind.
' This I take to mean restraint of the active organs, such as speech, &c. ‘Self-restraint’ is rendered by Nflakan/ha to mean ‘concentration of mind.’
* Cf. Maitri, p. 57; AAandogya, p. 136; and Git4, pp. 103, 119.
* Cf. Apastamba I, 1,1, 2; I, 7,20, 7; Sakuntalé, p. 30 ( Williams).
* Cf. Gita, p. 72.
* By this, ite. by the practice of the good, Arguna Misra.
* From delusion, Arguna Misra ; emancipated by force of his devotion, Nilakan/ha.
* Cf. Gitt, p. 73; KAAandogya, pp. 136,137. ° Scil. the action.
R2
244 ANuGiTA.
30 ( Williams).
* Cf. Gita, p. 72.
* By this, ite. by the practice of the good, Arguna Misra.
* From delusion, Arguna Misra ; emancipated by force of his devotion, Nilakan/ha.
* Cf. Gitt, p. 73; KAAandogya, pp. 136,137. ° Scil. the action.
R2
244 ANuGiTA.
in the world a doubt as to what originally was the source from which he became invested with a body. And that I shall now proceed to state. Brahman, the grandfather of all people, having made a body for himself, created the whole of the three worlds, moving and fixed’. From that he created the Pradhana., the material cause of all embodied (selfs), by which all this is pervaded, and which is known in the world as the highest *. This is what is called the destructible’; but the other‘ is immortal and indestructible. And PragApati, who had been first created, created all creatures and (all) the fixed entities, (having) as regards the moving (creation), a pair separately for each® (species). Such is the ancient (tradition) heard (by us). And as regards that, the grandsire fixed a limit of time, and (a rule) about migrations among (various) creatures, and about the return ¢. What I say is all correct and proper, like (what may be said by) any talented person who has in
1 Te. animate and inanimate. ‘A body for himself’ =undeveloped Akasa, Nilakansha, But see Sakhya-sdra, p. 19, and Sankhya Prav. Bhashya I, 122, and III, ro.
* Cf. inter alia Gité, p. 58 and note, and Sankhya-sara, p. 11. As to the words at the beginning of this sentence, ‘from that,’ cf. Taittirfya-upanishad, p. 67, where everything is derived from Akasa, mentioned in the last note, and Akasa from the Brahman.
* Cf. Gita, p. 113, where there are three principles distinguished from each other.
* Ie. the self, Arguna Misra.
* A pair, i.e. a male and female for each species, such as man, &c., Arguna Misra.
® Prag4pati fixed the limit of life for every ‘moving’ creature, and the rule as to going from one species of body into another, and as to going from one world to another. As to a part of ‘the ancient tradition,’ the first stanza of the Mundaka-upanishad may be compared.
CHAPTER IV, I. 245
a former birth perceived the self?. He who properly perceives pleasure and pain to be inconstant, the body to be an unholy aggregate*, and ruin to be connected with action®, and who remembers that whatever little there is of happiness is all misery ¢, he will cross beyond the fearful ocean of worldly life, which is very difficult to cross. He who understands the Pradh4na‘, (though) attacked by birth and death and disease, sees one (principle of) consciousness in all beings possessed of consciousness *. Then seeking after the supreme seat, he becomes indifferent to everything’. O best (of men)! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brahmana! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare.
Cuarter IV.
Then seeking after the supreme seat, he becomes indifferent to everything’. O best (of men)! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brahmana! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare.
Cuarter IV.
He who becoming placid *, and thinking of nought, may become absorbed in the one receptacle *, abandoning each previous (element), he will cross beyond
1 Arguna Misra says the strength of the impression in the former birth would give him this knowledge in the subsequent birth.
* Cf. Sanatsugatiya, p. 155. * Cf. inter alia p. 256 infra.
* Cf. Gttd, p. 79. ® Otherwise called Prakriti, or nature.
* Cf. Gita, p. 124. " Cf. Gita, p. r411.
® We now begin, as Nilakan/ha points out, the answer to the question put above by K4syapa about the emancipation of the self. Placid, Arguna Misra renders to mean ‘ silent, taciturn.’ See p. 234 su
* The path of knowledge, says Arguna Misra; the Brahman, says Nflakaw/sa. Abandoning each element=absorbing the gross into the subtle elements, and so forth, Nflakan/ka; abandoning each elementary mode of worship till one reaches that of contemplating the absolute Brahman, Arguna Misra.
p. 246
(all) bonds. A man who is a friend of all, who endures all, who is devoted to tranquillity’, who has subdued his senses, and from whom fear and wrath have departed, and who is self-possessed?, is released. He who moves among all beings as if they were like himself *, who is self-controlled, pure, free from vanity‘ and egoism, he is, indeed, released from everything. And he, too, is released who is equable towards both life and death 5, and likewise pleasure and pain, and gain and loss, and (what is) agreeable and odious*. He who is not attached to any one, who contemns no one, who is free from the pairs of opposites, and whose self is free from affections’, he is, indeed, released in every way. He who has no enemy, who has no kinsmen, who has no child, who has abandoned piety, wealth, and lust altogether, and who has no desire, is released. He who is not pious and not impious °, who casts off (the merit or sin) previously accumulated, whose self is tranquillised by the exhaustion of the primary elements of the body °, and who is free from the pairs of opposites, is released. One who does no action '°, and who has no desire, looks on this universe as
' This, in the terminology of the Vedanta, means keeping the mind from everything save ‘hearing ’ &c. about the Brahman.
* One who has his mind under his control. But see Git4, p. 63.
* Cf. Gita, p. 71.
“ Le. the desire to be honoured or respected, Arguna Misra. Cf. Sanatsug4tfya, p. 161.
® Who does not care when death comes. * Cf. p. 151 supra.
* Cf. Gita for all this, pp. 101, 103,125, &c. * Cf. Kasha, p. 101.
But see Git4, p. 63.
* Cf. Gita, p. 71.
“ Le. the desire to be honoured or respected, Arguna Misra. Cf. Sanatsug4tfya, p. 161.
® Who does not care when death comes. * Cf. p. 151 supra.
* Cf. Gita for all this, pp. 101, 103,125, &c. * Cf. Kasha, p. 101.
® Nilakan/ha says this means the constituents of the body. Arguna Misra says, ‘Prana or life-wind,’ &c. They are seven. Sec gloss on A’hindogya-upanishad, p. 441, and p. 343 infra.
* Because, says Arguna Misra, he has no desire. Nilakan/ha says this means an ascetic, sannydsin. See p. 257 infra, note 1.
CHAPTER IV, 13. 247
transient, like an Asvattha tree’, always full of birth, death, and old age*, Having his understanding always (fixed) upon indifference to worldly objects, searching for his own faults ?, he procures the release of his self from bonds in no long time. Seeing the self void of smell‘, void of taste, void of touch, void of sound, void of belongings, void of colour, and unknowable, he is released. He who sees the enjoyer of the qualities’, devoid of qualities, devoid of the qualities of the five elements *, devoid of form, and having no cause, is released. Abandoning by the understanding’? all fancies bodily and mental *, he gradually obtains tranquillity °, like fire devoid of fuel. He who is free from all impressions’, free from the pairs of opposites, without belongings, and who moves among the collection of organs with penance’, he is indeed released. Then freed from all impressions, he attains to the eternal
1 Cf. Gita, p. 111, where Sankara explains the name to mean * what will not remain even till to-morrow.’
* Cf. Giti, p. 109, and other passages.
* Arguna Misra has a different reading, which means ‘ particularly observing the evils of (the three kinds of) misery.’
* Cf. Kasha, p. 119; Mundaka, p. 267; and Masdukya, p. 371.
* Cf Gita, pp. 104, 10g, and Kasha, p. 112.
* Nilakan/ha says this refers to the gross elements, the next expression to the subtle ones, and being free from these two, he is
* devoid of qualities,’ viz. the three qualities. 7 Cf. Gita, p. 65.
* I.e. those which cause bodily and mental activity.
* Cf. Maitri, p. 178. The original is the famous word ‘ Nirvasra.’
*® Scil. derived from false knowledge, says Arguna Misra. Nilakantha says all impressions from outside oneself which are destroyed by those produced from concentration of mind, &c. See p. 391 infra.
" T.e. all those operations by which the internal man is rendered pure and free from all taints; see below, p. 248, where Nilakanéha renders it as ‘the performance of one’s duty which is called penance.’ But see, too, pp. 74, 119, 166 supra. The meaning seems to be that the
248 AnucftA.
" T.e. all those operations by which the internal man is rendered pure and free from all taints; see below, p. 248, where Nilakanéha renders it as ‘the performance of one’s duty which is called penance.’ But see, too, pp. 74, 119, 166 supra. The meaning seems to be that the
248 AnucftA.
Supreme Brahman, tranquil, unmoving, constant, indestructible’. After this I shall explain the science of concentration of mind, than which there is nothing higher, (and which teaches) how devotees concentrating (their minds) perceive the perfect self*. 1 will impart instruction regarding it accurately. Learn from me the paths® by which one directing the self within the self perceives the eternal‘ (principle). Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance °, he should practise concentration of mind for final emancipation. Then the talented Brahmana, who has practised penance, who is constantly practising concentration of mind, should act on (the precepts of) the science of concentration of mind ¢, seeing the self in the self by means of the mind’. If such a good man is able to concentrate the self on the self, then he, being habituated to exclusive meditation *, perceives the self in the self. Being man in question lets his senses work, but does not permit himself to be in any way identified with their operations, Cf. Gita, p. 64.
1 Cf. the expressions at Gita, p. 45. ‘ Unmoving,’ which occurs at Isa, p.10, is there explained by Sankara to mean ‘always the same.’ The same sense is given by Mahidhara. Weber's Satapatha, p. 980.
* Perfect’ would seem to mean here free from all bonds or taints, the absolute.
® T.e. sources of knowledge, says Arguna Misra.
* Cf. as to ‘ directing the self within the self,’ Gita, p. 69. Nilakantha says, ‘paths, means of mental restraint, the self, mind ; in the self, in the body.’
* See p. 247, note 11. Nilakas/Aa’s note there referred to occurs on this passage. See also p. 166, note 1 supra.
* It is not easy to say what this science is. Is it Patafgali's system that is meant? No details occur to enable one to identify the ‘science.’ But, probably, no system is alluded to.
T See note 4 above.
* Nilakas/+a has a very forced explanation of the original word.
CHAPTER IV, 25- 249
* It is not easy to say what this science is. Is it Patafgali's system that is meant? No details occur to enable one to identify the ‘science.’ But, probably, no system is alluded to.
T See note 4 above.
* Nilakas/+a has a very forced explanation of the original word.
CHAPTER IV, 25- 249
self-restrained and self-possessed', and always concentrating his mind, and having his senses subjugated, he who has achieved proper concentration of mind? sees the self in the self. Asa person having seen one in a dream, recognises him (afterwards), saying, ‘ This is he;’ so does one who has achieved proper concentration of mind perceive the self*. And as one may show the soft fibres, after extracting them from the Mufga, so does a devotee see the self extracted from the body. The body is called the Mufiga; the soft fibres stand‘ for the self. This is the excellent illustration propounded by those who understand concentration of mind. When an embodied (self) properly perceives the self concentrated *, then there is no ruler over him, since he is the lord of the triple world". He obtains various bodies as he pleases; and casting aside old age and death, he grieves not and exults not. The man who which also occurs further on; he takes the meaning to be, ‘he who is habituated to that by which the One is attained, viz. meditation.’
* The original is the same as at Git4, p. 63.
* That is to say, one who has got the power of concentrating his mind as he pleases; and the words ‘always concentrating’ &c., just before, would mean ‘ one who always exercises that power.’
* Ie. having perceived the self in the state of concentration, he sees the whole universe to be the self in this state when the concentration has ceased, Nilakan/ka. Arguna Misra says, ‘having perceived the self at the time of concentration, he recognises it as the same at the time of direct perception,’ meaning, apparently, the time of final emancipation.
‘ Le. the reality, which in this simile forms the substratum of what are called the fibres; the simile is in the Ka/Aa-upanishad ; see, too, Sanatsugatiya, p. 176.
* J.e. on the supreme self, as above explained.
* Cf. Sanatsugatiya, p. 161; SvetGsvatara, p. 290; and Brihadiranyaka,p.218; KAandogya, p.§23; Aitareya, p. 26; Kaushitaki, p. 126.
250 ANuGITA.
176.
* J.e. on the supreme self, as above explained.
* Cf. Sanatsugatiya, p. 161; SvetGsvatara, p. 290; and Brihadiranyaka,p.218; KAandogya, p.§23; Aitareya, p. 26; Kaushitaki, p. 126.
250 ANuGITA.
has acquired concentration of mind, and who is selfrestrained, creates for himself even the divinity of the gods'; and abandoning the transient body, he attains to the inexhaustible Brahman. When (all) beings are destroyed, he has no fear; when (all) beings are afflicted, he is not afflicted by anything *. He whose self is concentrated, who is free from attachment, and of a tranquil mind, is not shaken by the fearful effects of attachment and affection °, which consist in pain and grief*. Weapons do not pierce him®; there is no death for him; nothing can be seen anywhere in the world happier than he. Properly concentrating his self, he remains steady to the self; and freed from old age and grief, he sleeps at ease. Leaving this human frame, he assumes bodies at pleasure. But one who is practising concentration should never become despondent *. When one who has properly achieved concentration perceives the self in the self, then he forthwith ceases to feel any attachment to Indra himself?
1 I do not quite understand the original. The other reading, dchatvam for devatvam, is not more intelligible. But comparing the two, the meaning seems to be, that the divinity of the gods, i.e. their qualities and powers as gods, are within his reach, if he likes to have them.
* Cf. Gita, p. 107.
* Affection is the feeling that a thing is one’s own; attachment is the feeling of liking one has for a thing acquired with difficulty, Arguna Misra.
* Pain appears to be the feeling immediately following on hurt or evil suffered ; grief is the constant state of mind which is a later result.
* Cf. Yoga-sdtra Bhashya, p. 208.
* Cf. Gita, p. 70. Despondency is the feeling that one has not acquired ‘concentration’ after much practice, and that therefore the practice should be abandoned.
* The other reading here may be rendered, ‘Then forthwith Indra himself esteems him highly.’
CHAPTER Iv, 36. 251
Now listen how one habituated to exclusive meditation attains concentration. Thinking? of a quarter seen before, he should steady his mind within and not out of the city in which he dwells. Remaining within (that) city, he should place his mind both in its external and internal (operations) in that habitation in which he dwells. When, meditating in that habitation, he perceives the perfect one, his mind should not in any way wander outside. Restraining the group of the senses, in a forest? free from noises and unpeopled, he should meditate on the perfect one within his body with a mind fixed on one point. He
When, meditating in that habitation, he perceives the perfect one, his mind should not in any way wander outside. Restraining the group of the senses, in a forest? free from noises and unpeopled, he should meditate on the perfect one within his body with a mind fixed on one point. He
? This is all rather mystical. Nilakan/ha takes ‘city’ to mean ‘ body,’ and ‘habitation’ to mean the m@l4dh4ra, or other similar mystic centre within the body, where, according to the Yoga philosophy, the soul is sometimes to be kept with the life-winds, &c. ‘ Thinking of a quarter,’ &c., he explains to mean ‘meditating on the instruction he has received after studying the Upanishads.’ I do not understand the passage well. ‘City’ for ‘body’ is a familiar use of the word. Cf. Gité, p. 6g. The original word for habitation occurs at Aitareya-upanishad, p. 199, where Sankara explains it to mean ‘seat.’ Three ‘seats’ are there mentioned,— the organs of sight, &c.; the mind; and the Ak4sa in the heart. There, too, the body is described as a ‘city,’ and Anandagiri explains habitation to mean ‘seat of amusement or sport.’ Here, however, the meaning seems to be that one should work for concentration in the manner indicated, viz. first fix the mind on the city where one dwells, then on the particular part of it oftenest seen before, then one’s own habitation, then the various parts of one’s body, and finally one’s own heart and the Brahman within it. Thus gradually circumscribed in its operations, the mind is better fitted for the final concentration on the Brahman, As to external and internal operations, cf. note 8, p. 247. The perfect one is the Brahman. Cf. Sanatsug4tiya, p. 171. As to Avasatha, which we have rendered by ‘habitation, see also MAndukya, p. 340; Brihadaramyaka, p. 751; and the alternative sense suggested by Sankara on the Aitareya, loc. cit.
* Cf. Maitri-upanishad, p. 100.
252 ANuGiTA.
247. The perfect one is the Brahman. Cf. Sanatsug4tiya, p. 171. As to Avasatha, which we have rendered by ‘habitation, see also MAndukya, p. 340; Brihadaramyaka, p. 751; and the alternative sense suggested by Sankara on the Aitareya, loc. cit.
* Cf. Maitri-upanishad, p. 100.
252 ANuGiTA.
should meditate on his teeth', palate, tongue, neck, and throat likewise, and also the heart, and likewise the seat of the heart. That talented pupil, O destroyer of Madhu! having been thus instructed by me, proceeded further to interrogate (me) about the piety (required) for final emancipation, which is difficult to explain. ‘How does this food eaten from time to time become digested in the stomach? How does it turn to juice and how also to blood? And how, too, do the flesh, and marrow, and muscles, and bones—which all (form) the bodies for embodied (selfs)—develop in a woman as that (self) develops ? How, too, does the strength develop? (And how is it also) about the removal of non-nutritive (substances) *, and of the excretions, distinctly ? How, too, does he breathe inwards or outwards? And what place does the self occupy, dwelling in the self? ? And how does the soul moving about carry the body? And of what colour and of what description (is it when) he leaves it? O sinless venerable sir! be pleased to state this accurately to me. Thus questioned by that Brahmaza, O Madhava! I replied*,‘O you of mighty arms! O
‘ Nflakansha cites numerous passages from works of the Yoga philosophy in illustration of this. He takes ‘heart’ to mean the Brahman seated in the heart (cf. A/Zandogya, p. §28), and ‘the seat of the heart’ to mean the one hundred and one passages of the heart. The latter expression Arguna Misra seems to render by ‘mind.’ See also generally on this passage, Maitrt-upanishad, p- 133, and Yoga-sfitra III, 1 and 28 seq., and commentary there.
* Literally, ‘those which are void of strength.’ I adopt Arguna Misra’s reading. The other reading literally means ‘ obstructions.’
* ‘The self here means the body, I take it. See p. 248 supra.
« The reply does not appear here. Nilakaw/ha says that the succeeding chapters contain it. Arguna Misra scems to say that the answer has been already given. The context here is obscure.
CHAPTER IV, 51. 253
See p. 248 supra.
« The reply does not appear here. Nilakaw/ha says that the succeeding chapters contain it. Arguna Misra scems to say that the answer has been already given. The context here is obscure.
CHAPTER IV, 51. 253
restrainer of (your) foes! according to what (I had) heard. As one placing any property in his store-room should fix his mind on the property', so placing one’s mind in one's body, and (keeping) the passages confined, one should there look for the self and avoid heedlessness*, Being thus always assiduous and pleased in the self, he attains in a short time to that Brahman, after perceiving which he understands the Pradhana*. He is not to be grasped by the eye, nor by any of the senses. Only by the mind (used) as a lamp is the great self perceived ‘. He has hands and feet on all sides; he has eyes, heads, and faces on all sides; he has ears on all sides ; he stands pervading everything in the world’. The soul sees the self* come out from the body; and abandoning his body, he perceives the self,— holding it to be the immaculate Brahman,—with, as it were, a mental smile’. And then depending upon it thus, he attains final emancipation in me °.
' Nflakan/ha says the original means household effects; Arguna Misra says wealth, and adds, the mind is fixed on it from fear of others finding it out.
* Cf. Sanatsugatiya, p. 152. Here, however, the sense is the ordinary one.
* T.e. all nature, that from which the universe is developed.
* Cf. Kaéha, pp. 117-130. See Santi Parvan (Moksha) CCXL, 16.
* Cf. Ghd, p. 103. The stanza occurs often in the Bharata. This, says Arguna Misra, answers the question ‘how the soul carries the body.’ The soul can do that as it is all-pervading.
* The individual soul, which has acquired true knowledge, perceives the self to be distinct from the body. See p. 249 supra.
T I.e. at the false notions which he entertained. Nilakas/ha says, ‘smile, i.e. amazement that he should have been deceived by the mirage-like course of worldly life.’
* Le. final emancipation and assimilation with the supreme ; ‘depending upon it thus’=taking refuge with the Brahman in the way above stated.
254 AnuciTA.
This whole mystery I have declared to you, O best of Brahmaaas!! I will now take my leave, I will go away; and do you (too) go away, O Brahmaza! according to your pleasure.’ Thus addressed by me, O Krishna! that pupil, possessed of great penance, —that Brahmaza of rigid vows,—went away as he pleased. VAsudeva said:
I will now take my leave, I will go away; and do you (too) go away, O Brahmaza! according to your pleasure.’ Thus addressed by me, O Krishna! that pupil, possessed of great penance, —that Brahmaza of rigid vows,—went away as he pleased. VAsudeva said:
Having spoken to me, O son of Przth4! these good words relating to the piety (required) for final emancipation, that best of Brahmazas disappeared then and there. Have you listened to this, O son of Przth4! with a mind (fixed) on (this) one point only?? For on that occasion, too, sitting in the chariot you heard this same (instruction). It is my belief, O son of Pr7tha! that this is not easily understood by a man who is confused, or who has not acquired knowledge with his inmost soul purified *. What I have spoken, O chief of the descendants of Bharata! is a great mystery (even) among the gods. And it has never yet been heard by any man in this world, O son of Prztha! For, O sinless one! there is no other man than you worthy to hear it. Nor is it easily to be understood by (one whose) internal self (is) confused. The world of the gods‘, O son of Kuntt! is filled by those who perform
’ Arguna Misra says, the only questions among those stated above, which are of use for final emancipation, have been here answered. The others should be looked for elsewhere.
2 The original words here are identical with those at Git4, p. 139.
* I adopt Nilakan/sa’s reading here. Arguna Misra reads ‘vigagdhena,’ which he explains to mean ‘one who eats kinds of food incompatible with one another.’ A third reading is *kritaghnena,’ ungrateful !
* See Gita, p. 84.
CHAPTER Iv, 66. 255
actions. And the gods are not pleased with a cessation of the mortal form’. For as to that eternal Brahman, O son of Pvztha! that is the highest goal, where one, forsaking the body, reaches immortality and is ever happy. Adopting this doctrine, even those who are of sinful birth, women, Vaisyas, and Sddras likewise, attain the supreme goal. What then (need be said of) Brahmanas, O son of Prztha?! or well-read Kshatriyas, who are constantly intent on their own duties, and whose highest goal is the world of the Brahman? This has been stated with reasons; and also the means for its acquisition; and the fruit of its full accomplishment, final emancipation, and determination regarding misery*. O chief of the descendants of Bharata! there can be no other happiness beyond this. The mortal, O son of PAandu! who, possessed of talents, full of faith, and energetic ‘, casts aside as unsubstantial the (whole) substance of this world®, he forthwith attains the highest goal by these means. This is all that is to be said, there is nothing further than this. Concentration of mind comes to him, O son of Pvtha! who practises concentration of mind constantly throughout six months ¢.
This is all that is to be said, there is nothing further than this. Concentration of mind comes to him, O son of Pvtha! who practises concentration of mind constantly throughout six months ¢.
? Cf. Brihadéranyaka, p. 234, where Sankara quotes the original stanza, but with a reading which means, ‘And the gods are not pleased at mortals rising above (them).’ That is a better reading.
* See Gita, pp. 85, 86, where the words are nearly identical with those in the text.
* This is not quite clear. Does ‘determination regarding misery,’ the original of which is duAkhasya 4a vinirnayah, mean ‘conclusion of all misery?’ Comp. Gitd, p. 79.
* Arguna Misra says this means assiduous.
* T.e. wealth and so forth, says Nflakan/ha. Cf. ‘human wealth’ at Sanatsugatfya, p. 161.
* Cf. Maitri-upanishad, p. 154. The copy of Arguna Misra's
p. 256
Cyapter V.
On this', too, O chief of the descendants of Bharata! they relate this ancient story, (in the form of) a dialogue, which occurred, O son of Prztha! between a husband and wife. A Brahmaza’'s wife, seeing the Brahmaza her husband, who had gone through all knowledge and experience ?, seated in seclusion, spoke to him (thus): ‘ What world, indeed, shall I go to, depending on you as (my) husband, you who live renouncing (all) action, and who are harsh and undiscerning*. We have heard that wives attain to the worlds acquired by (their) husbands. ,What goal, verily, shall I reach, having got you for my husband ?’ Thus addressed, that man of a tranquil self, spoke to her with a slight smile: ‘O beautiful one! O sinless one! I am not offended at these words of yours. Whatever action there is, that can be caught (by the touch) *, or seen, or heard, that only do the men of action engage in as action. Those who are devoid of knowledge only lodge ® delusion in themselves by means of action. And freedom from action is not to be attained in this world even for an commentary which I have used, says that the Anugft4 ends here. But, as we have shown, there is a verse coming further on, which Sankarafarya cites as from the Anugité. In the printed copies of the Mahabharata the next chapter is called the Brahmanagita.
’ I.e. the questions at p. 252, Nilakantha; more probably, perhaps, the ‘ doctrine’ mentioned at p. 254 is what is alluded to.
* Cf Gita, p. 57 and note.
* Nilakan/ha says this means ‘ignorant that the wife has no other support.’ Arguna Misra interprets kindsa to mean ‘ indigent’ instead of ‘harsh.’
* So Arguna Misra. Nilakan/ha’s reading and his interpretation of the passage are different.
* I follow Arguna Misra; the original literally means ‘ restrain.’
CHAPTER V, 12. 257
Nilakan/ha’s reading and his interpretation of the passage are different.
* I follow Arguna Misra; the original literally means ‘ restrain.’
CHAPTER V, 12. 257
instant’. From birth to the destruction of the body, action, good or bad, by act, mind or speech *, does exist among (all) beings. While the paths* (of action), in which the materials are visible, are destroyed by demons‘, I have perceived by means of the self the seat abiding in the self*—(the seat) where dwells the Brahman free from the pairs of opposites, and the moon together with the fire *, upholding (all) beings (as) the mover of the intellectual principle *; (the seat) for which* Brahman and others concentrating (their minds) worship that indestructible (principle), and for which learned men have their senses restrained, and their selfs tranquil, and (observe) good vows. It is not to be smelt by the nose, and not to be tasted by the tongue. It is not to be touched by the sense of touch, but is to be apprehended by the mind. It cannot be
* Cf. Gita, pp. 52, 53; see also, as to freedom from action, Gita, p. 127.
* I.e. thought, word, and deed. I have in the text kept to a more literal rendering.
* This is Nflakan/ha’s reading and interpretation. Arguna Misra reads ‘actions visible and invisible.’
* Cf. inter alia Kum4ra-sambhava II, 46.
* Le. says Arguna Misra, the safe place, within the body; and says Nflakas/ha, the seat called Avimukta, between the nose and the brows; as to which cf. Gita, p. 67. In the Kenopanishad (p. 220) the word dyatana is used to signify a means to the attainment of the Brahman.
* The moon and fire constitute the universe, says Arguna Misra. Cf. Ghd, p.113. Nilakaa/ha interprets this more mystically as referring to the Ida and Pingala arteries.
* So Nilakansha, but he takes it to stand for ‘vayu’ or wind, as a distinct principle. The sense is by no means clear. But the moon being the deity of the mind also may, perhaps, be described as she is here, on that account.
® This is Arguna Misra’s interpretation of the original locative.
(3) s
258 anucitA, conquered by the eyes, and is entirely beyond the senses of hearing. It is devoid of smell, devoid of taste and touch, devoid of colour and sound, and imperishable?. (It is that) from which (this whole) expanse * (of the universe) proceeds, and on which it rests. From this the Praza, Apana, Samana, Vy4na, and Udana also proceed, and into it they enter*. Between the Samana and the Vydna, the Prama and the Ap4na moved. When that‘ is asleep, the Samana and Vy4na also are absorbed 5; and between the Praza and the Ap4na dwells the Udana pervading (all). Therefore the Praga and the Apdna do not forsake a sleeping person. That is called the Udana, as the life-winds are controlled ¢ (by it). And therefore those who study the Brahman engage in penance’ of which I am the goal®. In