THE ANUGITA

BEING
A TRANSLATION OF SANSCRIT MANUSCRIPTS FROM THE ASVAMEDHA PARVAN OF THE
MAHABHARATA,
AND BEING,
A NATURAL ADJUNCT TO THE
BHAGAVAD-GITA,
BY
KASHINATH   TRIMBAK  TELANG, MA, LL.B.
WITH
COPIUS FOOTNOTES BY THE TRANSLATOR
DRAWING UPON THE MANUSCRIPT COMMENTARIES OF ARJUNA MISRA & NÎLAKANTHA.
TO WHICH IS ADDED,
AN INDEX OF PRINCIPLE MATTERS.
SECRET DOCTRINE
REFERENCE SERIES
WIZARDS BOOKSHELF
SAN DIEGO
1981

NOTES TO THE WIZARD EDITION
This translation first appeared in the Sacred Books of The East Series, 1882, along with two others, and the Anugita portion is quoted and amplified extensively in H. P. Blavatsky’s Secret Doctrine, 1888. We have added references to those S. D. page numbers where they apply to the text. This being the first English translation, it was treated in the scholarly fashion by showing every non literal word by parentheses. Since the West has had 100 years to scan these necessary inclusions, we have deleted the parentheses for easier reading, and a more flowing discourse. The old spellings used throughout, such as the soft “G” italicised for the “J” sound, the hard “K” seen in place of the “CH” we use today, will hopefully be forgiven by the reader interested in the sense of the text. To reset the whole text would render the book overpriced. Those interested in the 31 page introduction dealing with the theme of the Mahabharata, and details surrounding the manuscript used, may consult Volume 8 of the SBE series. K. T. Telang states that though he has ascribed Arjuna Misra as commentator to the Sanscrit text, he is not absolutely certain that is the individual whose manuscript was implemented for the translation. However, the Secret Doctrine accepts this proposition in passim, and applauds Mr. Telang as able, but not initiated. . . a statement better understood by consulting the S.D. Commentaries, We have compiled an index and retained the original pagination as cited in the S. D., which seems to single out this translation to the exclusion of the two other Gitas that appeared with it. Mr. Telang is the author of other papers dealing with oriental philosophy, and contributed to The Theosophist (monthly) during its first years, including a series on the Life of Sankaracharya.


 

ANUGÎTÂ

CHAPTER I.

                                                    Ganamegaya ¹ said :

What conversation, O twice-born one ² took place between the high-souled Kesava and Arguna, while they dwelt in that palace ³ after slaying their enemies ?

Vaisampâyana said :

The son of Prithâ, after becoming possessed of his kingdom in an undisturbed state , enjoyed himself in the company of Krishna, full of delight in that heavenly palace. And once, O king! they happened to go, surrounded by their people, and rejoicing, to a certain portion of the palace which resembled heaven. Then Arguna, the son of Pându, having surveyed with delight that lovely palace, in
the company of Krishna, spoke these words: O you of mighty arms! O you whose mother is Devakî ⁴ ! when the battle was about to commence, I became aware of your greatness, and that divine
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1   This is the prince to whom the Mahâbhârata, as we have it, purports to have been related.

2   I.e., Vaisampâyana, who relates the Mahâbhârata to Gana megaya.

3  This appears to have been situated at Indraprastha, and to have been
 the one built for the Pândavas by the demon Maya, as related in the Sabhâ Parvan.
4 This is a rather unusual form of address.

230     ANUGÎTÂ.

form of yours¹. But that, O Kesava! which through affection for me you explained before ², has all disappeared, O tiger-like man! from my degenerate mind. Again and again, however, I feel a curiosity about those topics. But now O Mâdhava! you will be going at no distant date to Dvârakâ.’

Vaisampyana said:

Thus addressed, that best of speakers, Krishna, possessed of great glory, replied in these words after embracing Arguna.

Vâsudeva said:

From me, O son of Prithâ! you heard a mystery, and learnt about the eternal ³ principle , about piety in its true form, and about all the everlasting worlds ⁴. 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 Pându! you are devoid of faith and of a bad intellect. And, O Dhanañgaya! it is not possible for me to repeat in full what I said before . For that doctrine was perfectly adequate for understanding the seat ⁵ 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 ⁶, I declared to you the Supreme Brahman. But I shall relate an ancient story upon
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1   Cf. Bhagavadgîtâ, chapters X and XI passim.
2   I.e. in the Bhagavadgîtâ.
3   This may also be taken with piety thus: ‘and learnt about the eternal piety in (its true) form.’
4   As to the plural, see Sañkara on Mundaka, p. 320.
5   Cf. Gîtâ, p. 78. For ‘understanding’ here we might, perhaps, substitute ‘attaining.’ The original word means both understanding
and attaining.
6 Cf. Gîtâ, p. 82.

 231     CHAPTER I, 21.

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 Brahman¹ , a Brâhmana difficult to withstand ², and he was duly honoured by us. Now listen, without entertaining any misgivings, O chief of the descendants of Bharata! O son of Prithâ! to what he said on being interrogated by us according to heavenly rules ³ .

The Brâhmana said:

O Krishna! O destroyer of Madhu! I will explain to you accurately what you, out of compassion for all beings ⁴ , 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 Mâdhava! A certain Brâhmana named Kâsyapa, 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 ⁶, having heard of him, as one who had over and over again gone through all knowledge and experience about coming and going ⁷, who was well versed in the true nature of all worlds ⁸,
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1   This seems to mean not the Supreme Brahman, but the Creator.
2   Cf. Sanatsugâtîya, p. 161, ‘not to be shaken.’
3   I suppose this to mean according to the forms proper in the case of such a being as the one in question. Cf. Gîtâ, p. 62, and note there.
4   This is not easy to understand. Perhaps the allusion is to the doctrine at Gîtâ, pp. 54, 55.
5   Cf. Brihadâranyaka, p. 447.
6   I.e. all prescribed acts of piety.
7   As to knowledge and experience, cf. Gîtâ, p. 57; and as to coming and going, cf. ibid. p. 84.
8    I.e. as stated, forinstance, at Gîtâ, p.79, or Brihadâranyaka, p. 613.

232     ANUGÎTÂ

who knew about happiness and misery¹, who knew the truth about birth and death ², 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 ³, who was tranquil, whose senses were restrained, who was illumined with the Brahmic splendour ⁴, who moved about in every direction, who understood concealed movements ⁵, who was going in company of invisible Siddhas and celestial singers ⁶, 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 twice-born, Kâsyapa, pleased the preceptor by his great devotion. That was all appropriate ⁷, being joined to sacred learning and correct conduct. And, 0 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
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1   Cf. infra, p. 245.
2   Cf. Gîtâ, pp. 48, 503.
3   Cf. Gîtâ, passim.
4   Cf. Sanatsugâtîya, p. 162.
5   I.e. moving about so as not to be seen by everybody.
6   Literally, ‘holders of wheels,’ which Arguna Misra interprets to mean ‘Kâranas.’ At Sânti Parvan (Moksha Dharma) CCXLIV, 26 Nîlakantha renders Kakradhara by Kakravartin or Emperor.
7   I.e. as Kâsyapa 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.

 233     CHAPTER I, 38.

highest perfection. Hear them from me, O Ganârdana!

The Siddha said:

Mortals, O dear friend ¹ 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 ² Nowhere is there everlasting happiness; nowhere eternal residence ³. 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 ⁴. I ate numerous kinds of food, sucked at various breasts, saw various mothers, and fathers of different 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. I also underwent frightful indignities, and fierce deaths and captivities; I had a fall into hell, and torments in the house of Yama ⁵. I also suffered much from old age, continual ailments, and numerous misfortunes flowing from the pairs of opposites ⁶ Then on one occasion, being much afflicted with misery, I abandoned the whole
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1   The same word as at Gîtâ, p. 72.
2   Cf. Khândogya-upanishad, pp. 356—359, and Gîtâ, p. 84.
3   See Gîtâ, p. 76, and cf. katha, p. 90.
4   For the whole of this passage, cf. Maitrî-upanishad, p. 8.
5   See Manu VI, 61.
6   See Gîtâ, p. 48.

234     ANUGÎTÂ

course of worldly life, through indifference to worldly objects , and taking refuge with the formless principle ¹Having learnt about this path in this world, I exercised myself in it, and hence, through favour of the self ², have I acquired this perfection ³. I shall not come here again ⁴; I am surveying the worlds, and the happy migrations ⁵ 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 ⁶ 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 foes ⁷ ! 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. I know for what you have come to me. But I shall be going away in a short time, hence have I given
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1   Taking refuge, says Nîlakantha, in the belief of my being identical with the Brahman, which is to be comprehended by means of the profound contemplation called Asampragñâta Samâdhi.
2   I.e., says Nîlakantha, the mind, and he cites Maitrî, p. 179. Cf. Katha, p. 108. The rendering at p. 192 supra will also suit (through
the self becoming placid). This placidity is defined at Sânti Parvan (Moksha Dharma) CCXLVII, ii, with which cf. Gîtâ, p. 69. See
Gîtâ, p. 51.
3   As above described.
4   Cf. Khândogya, p. 628; See also ibid. p. 282.
5   He calls them happy because they have ended happily, I presume. ‘Surveying the worlds’ Nîlakantha takes to be an index of omniscience. Cf. Sanatsugâtîya, p.174. See also Yoga sûtras III, 25, and commentary there.
6   I.e. the world of Brahman, or the Satyaloka; and the next step is assimilation into the Brahman.
7   So read all the copies I have seen, though Kâsyapa is the person addressed.

235     CHAPTER II, 5.

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 ¹; for,
0 Kâsyapa you are (a) talented man.

CHAPTER II.
Vâsudeva² said:

Then grasping his feet, Kâsyapa asked questions very difficult to explain, and all of them that being the best of the supporters of piety, did explain.

Kâsyapa 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 ³? And how, being freed from the body, does he attain to the other ⁴? 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 Brâhmana said:

Thus addressed, O descendant of Vrishni! that Siddha answered these questions in order. Hear me relate what he said .
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1   This was difficult, as the Siddha possessed extraordinary powers, such as that of concealed movement, &c.
2    Sic in MSS.
3   Cf. as to getting rid of nature, Gîtâ, pp. 75—206. As to the body produced from nature, cf. ibid. p. 112, and pp. 317—318 infra.
4   I.e. the Brahman, says Nîlakantha.

236     ANUGÎTÂ

The Siddha said:

When those actions, productive of long life and fame ¹, 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 ². 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 ⁴, or does not eat at all; when he takes bad food, or meat ⁵, or drinks, or kinds of food incompatible with one another, or heavy food in immoderate quantities, or without previously taken food being properly digested; or takes too much exercise, or is incontinent; or constantly, through attachment to action, checks the regular course of the excretions ⁶ ; or takes juicyfood ⁷ or sleeps by day ⁸; or takes food not thoroughly prepared; such a man himself aggravates the dis-
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1   One reading omits ‘fame,’ as to which cf. Taittirîya-upanishad, p. 129; Khândogya, pp. 122—227. As to long life, cf. Khândogya, p. 272; exhausted, i.e. by enjoyment of fruit in another world.
2   Cf. Sârîraka Bhâshya, p. 753 seq., where we have a slightly different view.
3   Arguna Misra renders the original, sattva, by svabhâva.
4   Cf. for all this, Gîtâ, pp.62,69, 118, which passages, however, are from a slightly different point of view. See also Khândogya, p. 526.
5   A various reading here excludes meat. But cf. Âpastamba I, I, 2, 23; Gautama II, 13.
6   So says Nîlakantha.
7   I. e. which turns to juice in digestion, much juice being a cause of indigestion, say the commentators.
8   This is doubtful. The sense may be, ‘who takes juicy or not thoroughly prepared food by day and night.’ But see Âsvalâyana Grihya-sûtra, p. 90; Âpastamba I, 1, 2, 24; Gautama II, 13.

237     CHAPTER II, 20.

orders in the body when the time comes¹. 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 ² oneself . From these causes, the living ³ 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 ⁴, 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 ⁵. 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 ⁶. Again, a man suffers similar torments, having his joints broken and suffering from
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1   The time of destruction, says Arguna Misra.
2   Which, say the commentators, leads to death, even without any disease.
3   So I construe the original, having regard to the question, ‘how 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.’
4   This is different, as the commentators point out, from the ordinary life-winds.
5   The original here is gîva, not âtman, which we have rendered ‘self.’ This refers rather to the vital principle. As to the seats,
     cf. Yâgñavalkya Smriti III.
6   I adopt the reading karmanâm, 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 marmanâm.

238     ANUGÎTÂ

cold, in consequence of water ¹. As the compact association of the five elements is broken up, the wind in the body, distributed within the five elements ², between the upward and downward life-winds, being aggravated by cold, and urged by a sharp wind ³, goes upwards ⁴, abandoning the embodied self in consequence of pain. Thus it ⁵ 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 ⁶, is said to be dead. Then he ceases to perceive anything with those very currents ⁷ with which the supporter of the body ⁸ 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 ¹⁰ of that, know
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1   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.
2    This means, I presume, within the dissolving body. Cf. Maitriupanishad, p. 42.
3    See note 4, last page.
4    To the head, Arguna Misra
5    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.
6   I. e. the mind, Arguna Misra.
7   The senses. Cf. Svetâsvatara, p. 288.
8   See and cf. p. 262 infra.
9   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. Khândogya, p. 421 seq., and Taittiriya Aranyaka, p. 893.
10   Collection of that = turning the food into semen, says Arguna Misra, who adds, ‘in those vital parts, which are useful for this
       purpose, the life-wind dwells.’

 237     CHAPTER II, 20.

orders in the body when the time comes ¹ 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 ² oneself . From these causes, the living ³ 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 ⁴, 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 ⁵. 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 ⁶. Again, a man suffers similar torments, having his joints broken and suffering from
_________________________________________________
1   The time of destruction, says Arguna Misra.
2   Which, say the commentators, leads to death, even without any disease.
3   So I construe the original, having regard to the question, ‘how 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.’
4   This is different, as the commentators point out, from the ordinary life-winds.
5   The original here is gîva, not âtman, which we have rendered ‘self.’ This refers rather to the vital principle. As to the seats, cf.
     Yâgñavalkya Smriti III.
6   I adopt the reading karmanâm, 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 marmanâm.
 

238     ANUGÎTÂ

cold, in consequence of water ¹. As the compact association of the five elements is broken up, the wind in the body, distributed within the five elements ², between the upward and downward life-winds, being aggravated by cold, and urged by a sharp wind ³, goes upwards ⁴, abandoning the embodied self in consequence of pain. Thus it ⁵ 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 ⁶, is said to be dead. Then he ceases to perceive anything with those very currents ⁷with which the supporter of the body ⁸ 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 ⁹. Whatever part of the body is employed in the collection ¹⁰ of that, know
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1   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.
2   This means, I presume, within the dissolving body. Cf. Maitrî-upanishad, p. 42.
3   See note 4, last page.
4   To the head, Arguna Misra.
5   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.
6   I. e. the mind, Arguna Misra.
7   The senses. Cf. Svetâsvatara, p. 288.
8   See and cf. p. 262 infra.
9   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. Khândogya, p. 421 seq., and Taittiriya Aranyaka, p. 893.
10    Collection of that = turning the food into semen, says Arguna Misra, who adds, ‘in those vital parts, which are useful for this purpose, the life-wind dwells.’
 

 239     CHAPTER II, 34.

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 ¹. Then the possessor of consciousness knows nothing ² Having his knowledge enveloped by darkness ³, 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 ⁵, his own pure and meritorious, as also his sinful ones. Brâhmanas, 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 ⁶. Its three descriptions ⁷ of seats are here learnt from the Scriptures. This world is the world of actions ⁸, where
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1   Arguna Misra renders this to mean ‘mind.’
2   As the mind is obstructed, says Arguna Misra. The possessor of consciousness—the self Arguna.
3   I. e. pain, Arguna Misra.
4   I.e. mind, Arguna Misra.
5   Cf. Brihadâranyaka, p. 843.
6   See Aitareya-upanishad, p. 222, and Sañkara’s commentary there. The coming to the birth is the coming out of the
     womb into the world. Cf. also Gîtâ, p. 112.
7    As stated further on, viz. this world, the next world, and the womb. With this compare Khândogya, p. 359.
8    Cf. our Bhartrihari (Bombay series), Notes (Nîtisataka), p. 27.

240     ANUGÎTÂ

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 ¹ dwell, and which I shall describe truly. Hearing this, you will learn the highest knowledge, and decision regarding action ² All the worlds in the forms of stars, and this lunar sphere ³, 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 ⁴. And there, too, in heaven, there are differences of low, high, and middling ⁵. 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 fœtus ⁶ And, O twice-born one! hear that attentively from me as I state it.
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1   Cf. on this and ‘lower place,’ Gitâ, p. 109; Sâñkhya Kârikâ, 44.
2    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.
3   Cf. Gitâ, p. 81, and Sanatsugâtîya, p. 158. Cf. Gitâ, p. 84.
4   Arguna Misra says, ‘In heaven = in the next world, low= inferior (?), high = heaven, and middling = the space below the skies
     (antariksha).’ For the three degrees of enjoyment in heaven, see Yogavâsishtha I, 35 seq.
6   This is the third of the three seats above referred to.

 241    CHAPTER III, 7.

CHAPTER III.

There is no destruction here of actions good or not good ¹. Coming to one body after another they become ripened in their respective ways ² 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 ³. For the self engages in action, putting forward this mind ⁴. And now further, hear how ⁵ a man, overwhelmed with action, and enveloped in desire and anger ⁶, enters a womb. Within the womb of a woman, he obtains as the result of action a body good or else bad ⁷, 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 ⁸. That is the seed of all beings; by that
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1    Cf. Maitrî-upanishad, p. 53, and Mundaka, p. 270. And see generally as to this passage, Sârîraka Bhâshya, pp. 751
2    I.e. they yield their respective fruits; cf. Maitri, p. 43, and Khândogya, p. 358.
3   This explains, say the commentators, how even a little merit or sin requires sometimes more than one birth to enjoy and exhaust.
4   As a king performs sacrifices ‘putting forward’ a priest, Arguna Misra; and cf. Dhammapada, the first two verses.
5   Arguna Misra has tathâ, ‘in the same way,’ instead of this, and renders it to mean ‘putting forward’ the mind.
6    Hence he does not get rid of birth and death.
7   Good=of gods or men; bad=of the lower species of creatures, Arguna.
8    He, in the preceding sentences, according to Arguna Misra, 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 Kaitanya, intelligence, in all creatures.

242     ANUGÎTÂ

all creatures exist. That soul, entering all the limbs of the fœtus, part by part, and dwelling in the seat of the life-wind 1, supports them with the mind 2 Then the fœtus, becoming possessed of consciousness, moves about its limbs. As liquefied iron being poured out assumes the form of the image ³, such you must know is the entrance of the soul into the fœtus. As fire entering a ball of iron, heats it, such too, you must understand, is the manifestation of the soul in the fœtus. And as a blazing lamp shines in a house, even so does consciousness light up bodies ⁴. And whatever action he performs, whether good or bad, everything done in a former body must necessarily be enjoyed or suffered. Then ⁵ 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 ⁷ 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 Brahmakârin, adherence to prescribed regulations, restraint of the senses ⁷, and also
_________________________________________________
1   I.e. the heart.
2   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.
3   In the mould of which, that is to say, it is poured.
4   Cf. Gitâ,, p. io6. The three similes, says Nîlakantha, 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 Nîlakantha’s.
5   I. e. by the enjoyment or suffering.
6   I. e. 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. Gitâ, p. 62.
7   I. e. keeping the senses of hearing &c. from all operations save those relating to the Brahman. Tranquillity is the same thing as
      regards the mind.

243     CHAPTER III, 23.

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 ¹, and causing good to be done; this is said to be the conduct of the good ². 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 ³. And among them dwells that course of action which constitutes eternal piety. He who acquires that, never comes to an evil end ⁴. By this are people held in check from making a slip in the paths of piety ⁵. But the devotee who is released ⁶ 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 ⁷. Thus a creature always meets with the effects of the action performed in a previous (life). And that ⁸ is the sole cause by which he comes here in a degraded form. There is
_________________________________________________
1   This I take to mean restraint of the active organs, such as speech, &c. ‘Self-restraint’ is rendered by Nîlakantha to mean
     ‘concentration of mind.’
2   Cf. Maitrî, p.57; Khândogya, p. 136; and Gîtâ, pp. 103, 129.
3   Cf. Âpastamba I, i, i, 2 ; I, 7, 20, 7; Sakuntalâ, p. 30 (Williams).
4   Cf. Gîtâ p. 72.
5   By this, i. e. by the practice of the good, Arguna Misra.
6   From delusion, Arguna Misra; emancipated by force of his devotion, Nîlakantha.
7   Cf. Gîtâ, p. 73; Khândogya, pp. 236, 137.
8   Scil. the action.

244     ANUGÎT 

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 ¹. From that he created the Pradhâna, the material cause of all embodied selfs , by which all this is pervaded, and which is known in the world as the highest ². This is what is called the destructible ³ ; but the other ⁴ is immortal and indestructible. And Pragâpati, who had been first created, created all creatures and all the fixed entities, having as regards the moving creation , a pair separately for each ⁵ 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 ⁶. What I say is all correct and proper, like what may be said by any talented person who has in
_________________________________________________
1   I.e. animate and inanimate. ‘A body for himself’= undeveloped Akása, Nîlakantha. But see Sâñkhya-sâra, p. 19, and Sâñkhya-
     Prav. Bhâshya I, 122,  and III, 10.
2   Cf. inter alia Gîtâ, p. 58 and note, and Sâñkhya-sâra, p. 11. As to the words at the beginning of this sentence, ‘from that,’ cf.
      Taittirîya-upanishad, p. 67, where everything is derived from Akâsa, mentioned in the last note, and Akâsa from the Brahman.
3   Cf. Gîtâ, p. 113, where there are three principles distinguished from each other.
4   I.e. the self, Arguna Misra.
5   A pair, i. e. a male and female for each species, such as man, &c., Arguna Misra.
6   Pragâpati 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.

 245     CHAPTER IV, I.

a former birth perceived the self ¹. He who properly perceives pleasure and pain to be inconstant, the body to be an unholy aggregate ², and ruin to be connected with action , and who remembers that whatever little there is of happiness is all misery ⁴, he will cross beyond the fearful ocean of worldly life, which is very difficult to cross. He who understands the Pradhâna ⁵, though attacked by birth and death and disease, sees one principle of consciousness in all beings possessed of consciousness ⁶. Then seeking after the supreme seat, he becomes indifferent to everything ⁷. O best of men ! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brâhmana the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare.

CHAPTER IV.

He who becoming placid ⁸, 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.
2   Cf. Sanatsugâtîya, p. 155.
3   Cf. inter alia p. 256 infra.
4   Cf. Gîtâ, P. 79.
5   Otherwise called Prakriti, or nature.
6   Cf. Gîtâ, p. 124.
7   Cf. Gîtâ, p. iii.
8   We now begin, as Nîlakantha points out, the answer to the question put above by Kâsyapa about the emancipation of the self.
      Placid, Arguna Misra renders to mean ‘silent, taciturn.’ See p. 234 supra.
9   The path of knowledge, says Arguna Misra; the Brahman, says Nîlakantha. Abandoning each element = absorbing the gross into the subtle elements, and so forth, Nîlakantha; abandoning each elementary mode of worship till one reaches that of contemplating the absolute Brahman, Arguna Misra.

246     ANUGÎTÂ

(all) bonds. A man who is a friend of all, who endures all, who is devoted to tranquillity ¹, who has subdued his senses, and from whom fear and wrath have departed, and who is self-possessed ², is released. He who moves among all beings as if they were like himself ³, who is self-controlled, pure, free from vanity ⁴ 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 ⁶ 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 ⁷, 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 ⁸, who casts off the merit or sin previously accumulated, whose self is tranquillised by the exhaustion of the primary elements of the body ⁹, and who is free from the pairs of opposites, is released. One who does no action ¹⁰, and who has no desire, looks on this universe as
_________________________________________________
1   This, in the terminology of the Vedanta, means keeping the mind from everything save ‘hearing’ &c. about the Brahman.
2   One who has his mind under his control. But see Gîtâ, p. 6.
3   Cf. Gîtâ, p. 71.
4   I. e. the desire to be honoured or respected, Arguna Misra. Cf. Sanatsugâtiya, p. 161.
5   Who does not care when death comes.
6   Cf. p. 151 supra.
7   Cf. Gîtâ for all this, pp. 101, 103, 125, &c.
8   Cf. Katha, p. 101.
9   Nîlakantha says this means the constituents of the body. Arguna Misra says, ‘Prâna or life-wind,’ &c. They are seven. See gloss on
    Khândogya-upanishad, p. 441.
10   Because, says Arguna Misra, he has no desire. Nîlakantha says this means an ascetic, sannyâsin.

 247     CHAPTER IV, 13.

transient, like an Asvattha tree ¹, always full of birth, death, and old age ². Having his understanding always fixed upon indifference to worldly objects, searching for his own faults ³, he procures the release of his self from bonds in no long time. Seeing the self void of smell ⁴, 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 ⁵, devoid of qualities, devoid of the qualities of the five elements ⁶, devoid of form, and having no cause, is released. Abandoning by the understanding ⁷ all fancies bodily and mental ⁸, he gradually obtains tranquillity ⁹, like fire devoid of fuel. He who is free from all impressions ¹⁰, free from the pairs of opposites, without belongings, and who moves among the collection of organs with penance ¹¹ he is indeed released. Then freed from all impressions, he attains to the eternal
_________________________________________________
1   Cf. Gîtâ, p. iii, where Sañkara explains the name to mean ‘what will not remain even till to-morrow.’
2   Cf. Gîtâ, p. 109, and other passages.
3   Arguna Misra has a different reading, which means ‘particularly observing the evils of (the three kinds of) misery.’
4   Cf. Katha, p.119 : Mundaka, p. 267 ; and Mândukya, p.371.
5   Cf. Gîtâ, pp. 104, 105, and Katha, p. 112.
6   Nîlakantha 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. Gîtâ, p. 65.
8   I. e. those which cause bodily and mental activity.
9   Cf. Maitrî, p. 178. The original is the famous word ‘Nirvana.’
10  Scil. derived from false knowledge, says Arguna Misra. Nîlakantha says all impressions from outside oneself which are destroyed
       by those produced from concentration of mind, &c. See p. 391 infra.
11   I. e. all those operations by which the internal man is rendered pure and free from all taints; see below, p.248, where Nîlakantha
         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 man in question lets his senses work, but does not permit himself to be in any way identified with their operations.
        Cf. Gîtâ, p. 64.

248     ANUGÎTÂ

Supreme Brahman, tranquil, unmoving, constant, indestructible ¹. 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 ². I will impart instruction regarding it accurately. Learn from me the paths ³ by which one directing the self within the self perceives the eternal ⁴ principle. Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance ⁵, he should practise concentration of mind for final emancipation. Then the talented Brâhmana, who has practised penance, who is constantly practising concentration of mind, should act on the precepts of the science of concentration of mind ⁶, seeing the self in the self by means of the mind ⁷. If such a good man is able to concentrate the self on the self, then he, being habituated to exclusive meditation ⁸, perceives the self in the self. Being
_________________________________________________
1   Cf. the expressions at Gîtâ, p. 45. ‘Unmoving,’ which occurs at Îsa, p. l0, is there explained by Sañkara to mean ‘always the same.’
      The same sense is given by Mahîdhara. Weber’s Satapatha, p. 980.
2   ‘Perfect’ would seem to mean here free from all bonds or taints, the absolute.
3   I. e. sources of knowledge, says Arguna Misra.
4   Cf. as to ‘directing the self within the self,’ Gîtâ, p. 69. Nîlakantha says, ‘paths, means of mental restraint, the self, mind; in the self
      in the body.’
5   See p. 247, note ii. Nîlakantha’s note there referred to occurs on this passage. See also p. 166, note i supra.
6    It is not easy to say what this science is. Is it Patañgali’s system that is meant? No details occur to enable one to identify the
       ‘science.’
7   See note 4 above.
8    Nîlakantha has a very forced explanation of the original word, 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.’

CHAPTER IV, 25. 249

self-restrained and self-possessed ¹, and always concentrating his mind, and having his senses subjugated, he who has achieved proper concentration of mind ² sees the self in the self. As a 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 ³. And as one may show the soft fibres, after extracting them from the Muñga, so does a devotee see the self extracted from the body. The body is called the Muñga; the soft fibres stand ⁴ 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 ⁵, then there is no ruler over him, since he is the lord of the triple world ⁶ He obtains various bodies as he pleases; and casting aside old age and death, he grieves not and exults not, The man who
_________________________________________________
1   The original is the same as at Gîtâ, p. 63.
2   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.’
3   I. e. 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, Nîlakantha. 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.
4   I. e. the reality, which in this simile forms the substratum of what are called the fibres; the simile is in the Katha-upanishad; see,
      too, Sanatsugâtîya, p. 176.
5   “ I. e. on the supreme self, as above explained.
6   Cf. Sanatsugâtîya, p. 161; Svetâsvatara, p. 290; and Brihadâranyaka, p. 218; .Khândogya, p.523; Aitareya, p.26;
      Kaushîtaki, p.126.

250     ANUGÎTÂ

has acquired concentration of mind, and who is self-restrained, creates for himself even the divinity of the gods ¹; 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 ² 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 ³, which consist in pain and grief ⁴. Weapons do not pierce him ⁵; 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 ⁶. When one who has properly achieved concentration perceives the self in the self, then he forthwith ceases to feel any attachment to Indra himself ⁷.
_________________________________________________
1  I do not quite understand the original. The other reading, dehatvam 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.
2   Cf. Gîtâ, p. 107.
3   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.
4   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.
5   Cf. Yoga-sûtra Bhâshya, p. 208.
6   Cf. Gîtâ, p. 70. Despondency is the feeling that one has not acquired ‘concentration’ after much practice, and that therefore the
      practice should be abandoned.
7   The other reading here may be rendered, ‘Then forthwith Indra himself esteems him highly.’

251     CHAPTER IV, 36.

Now listen how one habituated to exclusive meditation attains concentration. Thinking ¹ 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 ² free from noises and unpeopled, he should meditate on the perfect one within his body with a mind fixed on one point. He
_________________________________________________
1  This is all rather mystical. Nîlakantha takes ‘city’ to mean ‘body,’ and ‘habitation’ to mean the mûlâdhâra, 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. Gîtâ, p. 65. The original word for habitation occurs at Aitareya-upanishad, p. 199, where Sañkara explains it to mean ‘seat.’ Three ‘seats’ are there mentioned,— the organs of sight, &c.; the mind; and the Akâsa in the heart. There, too, the body is described as a ‘city,’ and Ânandagiri 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 parts 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. Sanatsugâtîya, p. 171. As to âvasatha, which we have rendered by ‘habitation,’ see also Mândukya, p. 340; Brihadâranyaka, p. 752 ; and the alternative sense suggested by Sañkara on the Aitareya, loc. cit.
2   Cf. Maitrî-upanishad, p. 100.

252     ANUGÎTÂ

should meditate on his teeth ¹, 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 ², and of the excretions, distinctly? How, too, does he breathe inwards or outwards? And what place does the self occupy, dwelling in the self ³? 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 Brâhmana, O Mâdhava! I replied ⁴, ‘O you of mighty arms! O
_________________________________________________
1   Nîlakantha 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. Khândogya, p. 528), 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, Maitri-upanishad, p. 133, and Yoga-sûtra III, 1 and 28 seq., and commentary there.
2   Literally, ‘those which are void of strength. I adopt Arguna Misra’s reading. The other reading literally means ‘obstructions.’
3   The self here means the body, I take it. See p. 248 supra.
4   The reply does not appear here. Nîlakantha says that the succeeding chapters contain it. Arguna Misra seems to say that the answer has been already given. The context here is obscure.

 253     CHAPTER IV, 51.

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 ¹, so placing one’s mind in one’s body, and keeping the passages confined, one should there look for the self and avoid heedlessness ², Being thus always assiduous and pleased in the self, he attains in a short time to that Brahman, after perceiving which he understands the Pradhâna ³. 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 ⁴. 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 worlds. The soul sees the self ⁶ 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 ⁷. And then depending upon it thus, he attains final emancipation in me ⁸,
_________________________________________________
1    Nîlakantha 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.
2   Cf. Sanatsugâtîya, p. 152. Here, however, the sense is the ordinary one.
3   I. e. all nature, that from which the universe is developed.
4   Cf. Katha, pp. I 17—130. See Sânti Parvan (Moksha) CCXL, 16.
5   Cf. Gîtâ, p. 103. The stanza occurs often in the Bhârata. This, says Arguna Misra, answers the question ‘how the soul carries the
       body.’ The soul can do that as it is all-pervading.
6   The individual soul, which has acquired true knowledge, perceives the self to be distinct from the body. See p. 249 supra.
7   I. e. at the false notions which he entertained.  Nîlakantha  says, ‘smile, i.e. amazement that he should have been deceived by the
      mirage-like course of worldly life.’
8    I.e. final emancipation and assimilation with the supreme; ‘depending upon it thus’ = taking refuge with the Brahman in the
       way above stated.

254     ANUGÎTÂ

This whole mystery I have declared to you, O best of Brâhmanas ¹! I will now take my leave, I will go away; and do you too go away, O Brâhmana! according to your pleasure.’ Thus addressed by me, O Krishna! that pupil, possessed of great penance,
—that Brâhmana of rigid vows,—went away as he pleased.

Vásudeva said:

Having spoken to me, O son of Prithâ! these good words relating to the piety required for final emancipation, that best of Brâhmanas disappeared then and there. Have you listened to this, O son of Prithâ! with a mind fixed on this one point only ² ?
 For on that occasion, too, sitting in the chariot you heard this same instruction . It is my belief, O son of Prithâ! that this is not easily understood by a man who is confused, or who has not acquired knowledge with his inmost soul purified ³. 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 Prithâ! 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 ⁴, O son of Kuntî! is filled by those who perform
_________________________________________________
1   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 Gîtâ, p.139.
3   I adopt Nîlakantha’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!
4   See Gîtâ, p. 84.

 255     CHAPTER IV, 66.

actions. And the gods are not pleased with a cessation of the mortal form ¹. For as to that eternal Brahman, O son of Prithâ! 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 Sûdras likewise, attain the supreme goal. What then need be said of Brâhmanas, O son of
Prithâ ² 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 ³. O chief of the descendants of Bharata! there can be no other happiness beyond this. The mortal, O son of Pându! who, possessed of talents, full of faith, and energetic ⁴, casts aside as unsubstantial the whole substance of this world ⁵, 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 Prithâ who practises concentration of mind constantly throughout six months ⁶ .
_________________________________________________
1   Cf. Brihadâranyaka, p. 234, where Sañkara 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.
2    See Gîtâ, pp. 85, 86, where the words are nearly identical with those in the text.
3   This is not quite clear. Does ‘determination regarding misery,’ the original of which is duhkhasya ka vinirnayah, mean
      ‘conclusion of all misery’? Comp. Gîtâ, p. 79.
4   Arguna Misra says this means assiduous.
5   I.e. wealth and so forth, says Nîlakantha. Cf. ‘human wealth’ at Sanatsugâtîya, p. 161.
6   Cf. Maitrî-upanishad, p. 154. The copy of Arguna Misra’s commentary which I have used, says that the Ânugîtâ ends here.
     But, as we have shown, there is a verse coming further on, which Sankarâkárya cites as from the Ânugîtâ. In the printed
     copies of the Mahâbhârata the next chapter is called the Brahmanagîtâ.

256     ANUGÎTÂ

CHAPTER V.

On this ¹, too, O chief of the descendants of Bharata! they relate this ancient story, in the form of a dialogue, which occurred,
O son of Prithâ! between a husband and wife. A Brâhmana’s wife, seeing the Brâhmana her husband, who had gone through all knowledge and experience ², 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 ³. 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 ⁴, or seen, or heard, that only do the men of action engage in as action. Those who are devoid of knowledge only lodge ⁵ delusion in themselves by means of action. And freedom from action is not to be attained in this world even for an
_________________________________________________
1   I. e. the questions at p. 252, Nîlakantha; more probably, perhaps, the ‘doctrine’ mentioned at p. 254 is what is alluded to.
2    Cf. Gîtâ, p. 57 and note.
3   Nîlakantha says this means ‘ignorant that the wife has no other support.’ Arguna Misra interprets kînâsa to mean indigent’
     instead of ‘harsh.’
4   So Arguna Misra. Nîlakantha’s reading and his interpretation of the passage are different.
5   I follow Arguna Misra; the original literally means ‘restrain.’

 257     CHAPTER V, 12.

instant ¹. From birth to the destruction of the body, action, good or bad, by act, mind or speech ², does exist among all beings.
While the paths ³ of action, in which the materials are visible, are destroyed by demons ⁴, I have perceived by means of the self the seat abiding in the self ⁵— the seat where dwells the Brahman free from the pairs of opposites, and the moon together with the fire ⁶, upholding all beings as the mover of the intellectual principle ⁷; the seat for which ⁸ 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
_________________________________________________
1   Cf. Gîtâ, pp. 52, 53 see also, as to freedom from action, Gîtâ,p. 227.
2    I. e. thought, word, and deed. I have in the text kept to a more literal rendering.
3   This is Nîlakantha’s reading and interpretation. Arguna Misra reads ‘actions visible and invisible.’
4   Cf. inter alia Kumâra-sambhava II, 46.
5   I. e. says Arguna Misra, the safe place, within the body; and says Nîlakantha, the seat called Avimukta, between the nose and
     he brows; as to which cf. Gîtâ, p. 67. In the Kenopanishad (p. 220) the word âyatana is used to signify a means to the attainment
     of the Brahman. [See: Secret Doctrine, vol 2, p. 495,6. for more. Wizi ]
6   The moon and fire constitute the universe, says Arguna Misra. Cf. Gîtâ, p. ii 3. Nîlakantha interprets this more mystically as
      referring to the Idâ and Pingalâ arteries.
7   So Nîlakantha, but he takes it to stand for ‘vâyu’ 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.
8   This is Arguna Misra’s interpretation of the original locative.

258     ANUGÎTÂ

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 ¹. It is that from which this whole expanse ² of the universe proceeds, and on which it rests. From this the Prâna, Apâna, Samâna, Vyâna, and Udâna also proceed, and into it they enter ³ . Between the Samâna and the Vyâna, the Prâna and the Apâna moved. When that ⁴ is asleep, the Samâna and Vyâna also are absorbed ⁵ and between the Prâna and the Apâna dwells the Udâna pervading all. Therefore the Prâna and the Apâna do not forsake a sleeping person. That is called the Udâna, as the life-winds are controlled ⁶ by it. And therefore those who study the Brahman engage in penance ⁷ of which I am the goal ⁸ In
_________________________________________________
1   Cf. note 4., p. 247 supra, and p. 253.
2   Arguna Misra says this means the five great elements, the eleven organs (active and perceptive, and the mind), the life-wind,
      and the individual soul.
3   The Prâna is at the nose, the Apâna at the arms, the Samâna at the navel, the Vyâna pervades the whole body, and the Udâna
      is at all the joints; cf. Yoga-sûtra III, 38 seq. Nîlakantha says this explains how the ‘expanse’ (meaning, he says, the operations of
      the creation, &c.) ‘proceeds’ from the Brahman. See on the life-winds, Brîhadâranyaka, p. 667; Khândogya, pp. 42—188;
     Sâñkhyatattvakaumudî, p. 96; Vedânta Paribhâshâ, p.4 p. 271 infra.
4   The self, Arguna Misra. Nîlakantha says, ‘the Prâna accompanied by the Apâna.’
5   I. e. into the Prâna and Apâna, Arguna Misra.
6    Nîlakantha derives the word thus, utkarshena ânayati.
7   I.e. the subjugation of the life-winds as indicated at Gîtâ, p. 61.
8    The meaning of the passage as a whole is not very clear, and the commentators afford but little help. The sense appears to be
      this: The course of worldly life is due to the operations of the life-winds which are attached to the self and lead to its
      manifestations as individual souls. Of these, the Samâna and Vyâna are controlled and held under check by the Prâna and
      Apâna, into which latter the former are absorbed in sleep. The latter two are held in check and controlled by the Udâna, which
       thus controls all. And the control of this, which is the control of all the five, and which is otherwise called penance, destroys the
       course of worldly life, and leads to the supreme self.
[See: Secret Doctrine vol 2, p567-569, and 628 for further explanations on these passages. Wizi ]

 259     CHAPTER V, 21.

the interior ¹, in the midst of all these life-winds which move about in the body and swallow up one another ², blazes the Vaisvâna
fire ³ sevenfold. The nose, and the tongue, and the eye, and the skin, and the ear as the fifth, the mind and the understanding, these are the seven tongues ⁴ of the blaze of Vaisvânara. That which is to be smelt, that which is to be drunk, that which is to be seen, that which is to be touched, and likewise that which is to be heard, and also that which is to be thought of, and that which is to be understood, those are the seven kinds of fuel for me ⁵. That which smells, that which eats, that which sees, that which touches, and that which hears as the fifth, that which thinks, and that which understands, these are the seven great officiating priests ⁶. And mark this always,
_________________________________________________
1   I. e. within the body.
2   As explained in note 8, p. 258.
3   This, says Nîlakantha, explains the word ‘I’ in the sentence preceding. Vaisvânara is a word often used to denote the self. The
      Vishamaslokî derives it thus, ‘that which saves all beings from hell;’ see the Prasna-upanishad, pp. 167—188 (where seven
      tongues are also referred to); Mundaka, p. 292; Khândogya, p. 364; Mândukya, p. 341.
4   Cf. TaittirIya-âranyaka, p. 802.
5   I. e. the Vaisvânara. Cf. Taittirîya-âranyaka, p. 803 and gloss.
6    These I take to be the powers of hearing, &c., which are presided over by the several deities; or, better, perhaps, they may mean
      the soul distinguished as so many with reference to these several powers; cf. Brihadâranyaka, p. 169; Maitrî, p. 96; Prasna, pp.
      214, 215; Kaushîtaki, p. 96; Aitareya, p. 187; Khândogya p. 616. The latter sense is accepted by Arguna Misra.

260     ANUGÎTÂ

O beautiful one! The learned sacrificers throwing (in) due form the seven offerings into the seven fires in seven ways, produce them in their wombs ¹; namely , that which is to be smelt, that which is to be drunk, that which is to be seen, that which is to be touched, and likewise that which is to be heard, that which is to be thought of, and also that which is to be understood. Earth, air, space, water, and light as the fifth, mind and understanding, these seven, indeed, are named wombs. All the qualities which stand ² as offerings are absorbed in the mouth of the fire ³ and having dwelt within that dwelling are born in their respective wombs ⁴. And in that very principle , which is the generator of all entities, they remain absorbed during the time of deluge. From that ⁵ is produced smell; from that is produced taste ; from that is produced colour; from that touch is produced; from that is produced sound; from that doubt ⁶ is produced; from that is produced determination. This is what they know as the sevenfold production. In this very way was it ⁷ comprehended by the ancients. Becoming perfected by the perfect sacrifice ⁸, they were perfectly filled with light.’
_________________________________________________
1   The next clause explains this; that which is to be smelt is earth, and so on throughout. The men who sacrifice all sensuous
       objects, get such powers that they can create the objects whenever they like. As to ‘in their wombs,’ see Yoga Bhâshya, p. 108.
2    I. e. are so treated in the above allegory.
3    I. e. the Brahman.
4    I.e. when the sacrificer wishes, as stated in note 1.
5    That principle—viz, the Brahman.
6    This is the operation of the mind, see Gîtâ, p. 57 note.
7    The Brahman, Arguna Misra. Or it may be the ‘sevenfold production.’
8    The wholesale sacrifice of all sensuous perceptions. The root corresponding with perfect occurs three times in the original,
       hence the repetition of perfect above.

 261     CHAPTER VI, 6.

CHAPTER VI.

The Brâhmana said:

On this, too, they relate this ancient story. Learn now of what description is the institution of the ten sacrificial priests ¹. The ear ², the skin, the two eyes, the tongue, the nose, the two feet, the two hands, speech, the genital organ, and the anus, these, verily, are ten sacrificial priests, O beautiful one! Sound, touch, colour, and taste, smell, words, action, motion, and the discharge of semen, urine, and excrement, these are the ten oblations. The quarters, wind, sun, moon, earth and fire, and Vishnu also, Indra, Pragâpati, and Mitra, these, O beautiful one! are the ten fires ³. The ten organs are the makers of the offering; the offerings are ten, O beautiful one! Objects of sense, verily, are the fuel; and they are offered up into the ten fires. The mind is the ladle ⁴; and the wealth is the pure, highest knowledge ⁵. Thus we have heard, was the universe duly divided ⁶ And the mind, which is the instru-
_________________________________________________
1    Cf. Taittirîyahrâhmana, p. 411, and Âranyaka, p. 281.
2   Cf. Brihadâranyaka, p. 49. The reading in the printed edition of Bombay is defective here.
3   See p. 337 seq., where all this is more fully explained. And cf. the analogous Buddhistic doctrine stated at Lalita Vistara
     (Translation by Dr. R. Mitra), p. 11.
4    See Taittiriya-âranyaka loc. cit., and cf. Gîtâ, p. 61 ‘The wealth’ probably means the Dakshinâ to be given to the priests, which
      is mentioned at Gîtâ, p. 119.
5   The ‘priests’ here being the senses, the knowledge would accrue to them, as to which cf. Gîtâ, p. 108.
6   See note 3.

262     ANUGÎTÂ.

ment of knowledge, requires everything knowable ¹ as its offering. The mind is within the body the upholder of the frame, and the knower is the upholder of the body ² That ³ upholder of the body is the Gârhapatya fire; from that another is produced, and the mind which is the Âhavanîya; and into this the offering is thrown. Then the lord of speech was produced ⁴; that lord of speech looks up to the mind. First, verily, are words produced; and the mind runs after them.
_________________________________________________
1   Each sense can only offer up its own perceptions—the mind offers up all knowledge whatever.
2    Arguna Misra says this is an implied simile, the mind is an upholder of the body as the ‘knower’ or self is.
3   Arguna Misra says this means ‘the mind.’ I think it better to take it here as the self (see p. 238 supra), to which the ‘mind’
     and the ‘other,’ mentioned further on, would be subordinate; the ‘other’ Arguna Misra renders by the ‘group of the senses.’
     The senses are compared to fires at Gîtâ, p. 61. The passage at Taittirîya-âranyaka above cited refers only to the Gârhapatya
     and Âhavanîya fires. Nîlakantha’s text and explanation of this passage are, to my mind, not nearly so satisfactory as
     Arguna Misra’s.
4   In the Taittirîya-brâhmana and Aranyaka loc. cit., the equivalent of the original word for ‘lord of speech’ here occurs, viz.
     Vâkpati for Vâkaspati here; but that is there described as the Hotri priest, and speech itself as the Vedî or altar. The
     commentator there interprets ‘lord of speech’ to mean the wind which causes vocal activity, and resides in the throat, palate,
     &c. As to mind and speech, see also Khândogya, pp. 285—441, and comments of Sañkara there. The meaning of this passage,
      however, is not by any means clear to my mind. The Dasahotri mantras in the Taittirîya are stated to be the mantras of the
      Ishti, or sacrifice, performed by Pragâpati for creation. It is possible, then, that the meaning here is, that speech which is to be
      learnt by the pupil, as stated further on—namely, the Vedas—was first produced from that Ishti (cf. Kullûka on Manu I, 21).
      But to understand that speech, mind is necessary; hence it is said to look up to the mind. The Brâhmana’s wife, however, seems
      to understand speech as ordinary speech, hence her question.

 263    CHAPTER VI, 15.
The Brâhmana’s wife said:

How did speech come into existence first, and how did the mind come into existence afterwards, seeing that words are uttered after they have been thought over by the mind? By means of what experience does intelligence come to the mind, and though developed, does not comprehend ¹? What verily obstructs it?

The Brâhmana said:

The Apâna becoming lord changes it into the state of the Apâna in consequence. That is called the movement of the mind, and hence the mind is in need of it ² But since you ask me a question regarding speech and mind, I will relate to you a dialogue between themselves. Both speech and mind went to the self of all beings ³ and spoke to him thus , ‘Say which of us is superior; destroy our doubts, O lord!’ Thereupon the lord positively said to speech, ‘Mind is superior .‘ But speech thereupon said to him, ‘I, verily yield you your desires ⁴.‘
_________________________________________________
1   This, again, is to my mind very hard to understand. The original word for ‘intelligence’ is mati, which at Khândogya,
     p. 514, Sañkara interprets thus: ‘intelligence is pondering, application to (literally, respect for) the subject of thought.’
     The original for ‘developed,’ Arguna Misra renders by ‘ mixed or assimilated with;’ and ‘does not comprehend,’ he takes
     to mean ‘does not understand—speech or words.’ This question appears to be suggested by the last words of the previous speech.
2   These two sentences are again very obscure. Nîlakantha, as usual, deserts his original, giving peculiar meanings to the words
      without producing any authority. Arguna Misra is very meagre, and besides the MS. is very incorrect. See p. 264, note 5 infra.
3   I. e. Pragâpati, says Arguna Misra, which seems to be justified by the sequel. Nîlakantha takes it to mean the individual self,
     which doubtless is its meaning elsewhere, e.g. Maitrî, p. 56.
4   I. e. speech conveys information on all matters, Arguna Misra; as the means of acquiring desired fruit, visible or invisible,
    is learnt by speech, Nîlakantha. Cf. as to all this, Brîhadâranyaka upanishad, pp. 50 seq. and 261.
[ The next several pages are quoted and elucidated at length in the Secret Doctrine, vol 1, p94-96. Wizi ]

264     ANUGÎTÂ.

The Brâhmana ¹ said:

Know, that in my view, there are two minds ², immovable and also movable. The immovable, verily, is with me; the movable is in your dominion. Whatever mantra, or letter, or tone goes to your dominion, that indeed is the movable mind ³. To that you are superior. But inasmuch, O beautiful one! as you came personally to speak to me (in the way you did) ⁴, therefore, O Sarasvati! you shall never speak after hard exhalations ⁵. The goddess speech, verily, dwelt always between the Prâna and Apâna ⁶. But, O noble one, going with the Apâna
_________________________________________________
1  I.e. Nîlakantha says, ‘the Brâhmana named mind,’ alluding apparently to p. 310 infra. But the reading of some of the MSS., viz.
     Brahman for the Brâhmana, seems preferable, having regard to what follows. Apparently, the Brâhmana’s own speech should
     begin at ‘The goddess speech’ further on.
2   Nîlakantha says, immovable=to be understood by the external senses; movable =not perceptible by senses, such as heaven, &c.,
     which is not quite intelligible. Arguna Mirra says, the immovable mind is that of the teacher, which is fixed, as it has not to learn
     or acquire anything, while that of the pupil is movable as acquiring new impressions and knowledge.
3  I. e. it is the movable mind which takes cognisance of the significations of all mantras (sacred texts), letters, tones, in which, I
    presume, sacred instruction is conveyed. To this mind, speech is superior, as that mind only works on what speech places
    before it; but the mind which is ‘with’ Pragâpati, is superior to speech as it is not dependent on speech like the other.
4  I.e. proudly, about her being the giver of desires to Brahman.
5  I. e., says Arguna Misra, the words will not come out with the Prâna life-wind and convey any sense to the hearer, but will be
     absorbed down into the Apâna life-wind, and not be articulated as speech at all. Cf. Kaushîtaki, p. 41 ; Katha, p. 284 (with
     glosses); and Khândogya, p. 42.
6  I.e., I presume, was dependent on the two life-winds named.

 265     CHAPTER VI, 25.

wind ¹, though impelled, in consequence of being without the Prâna, she ran up to Pragâpati, saying, ‘Be pleased ², O venerable sir!’ Then the Prâna ³ appeared again nourishing speech. And therefore speech never speaks after hard exhalation. It is always noisy or noiseless. Of those two, the noiseless is superior to the noisy ⁴ speech . This excellent speech , like a cow, yields milk ⁵, and speaking of the Brahman it always produces the eternal emancipation. This cow-like speech, O you of a bright smile, is divine, with divine ⁶ power. Observe the difference of its two subtle, flowing forms ⁷.

The Brâhmana’s wife said:

What did the goddess of speech say on that occasion in days of old, when, though she was impelled with a desire to speak, words could not be uttered?

The Bráhmana said:

The speech which is produced in the body by
_________________________________________________
Cf. p. 353 infra. For this sense of the word ‘between,’ see p. 258 supra, and Khândogya-upanishad, p. 623.
1   And not with the Prâna, so as to be articulated. Cf. p. 264.
2   I. e. to withdraw the ‘curse’ pronounced, as above stated.
3   After the curse was withdrawn, says Arguna Misra. Cf. Brihadâranyaka, p. 317.
4  Since, says Arguna Misra, noiseless speech is the source of all words—Vâñmaya. Perhaps we may compare Aitareya-brâhmana (Haug), p. 47.
5  Viz. Vâñmaya; milk, as a source of pleasure.
6   I e. enlightening, Arguna Misra. But, perhaps, the translation should be, ‘has powers divine and not divine.’ As to this, cf.
     Sâñkhya Bhâshya on III, r, and Sânkhyatattvakaumudî, p. 118, and Wilson’s Sânkhya Kârikâ, p. 37 (Sanskrit), and
     Svetâsvatara, p. 284 (gloss).
7  Arguna Misra refers to a ‘Satapatha text’ in praise of the subtle speech. I cannot trace the text. But see Nirukta (Roth), pp. 167—187.

266 ANUGÎTÂ.

means of the Prâna ¹, and which then goes into the Apâna, and then becoming assimilated with the Udâna leaves the body ², and with the Vyâna envelopes all the quarters ³, then finally dwells in the Samâna ⁴. So speech formerly spoke. Hence the mind is distinguished by reason of its being immovable, and the goddess distinguished by reason of her being movable ⁵.

CHAPTER VII.

The Brâhmana said:

On this, too, O beautiful one! they relate this ancient story, which shows of what description is the institution of the seven sacrificial priests ⁶ The
_________________________________________________
1   Cf. Khândogya, p. 285, and the passage there quoted by Sañkara as well as Ânandagiri’s gloss. And see, too, p. 353 infra.
2   Viz, the part of it which specially appertains to speech—the throat, &c.
3   All the -nâdîs or passages of the body, Arguna Misra.
4   I. e. at the navel in the form of sound, as the material cause of all words. There and in that condition speech dwells, after going
      through the body, as above stated. There, adds Arguna Misra, devotees are to meditate on speech.
5   This is not quite clear, but the meaning seems to be, that the merit of the immovable mind consists in its unchangeability, and
     that of speech in being the cause of variations in the movable mind by conveying new knowledge and new impressions. Cf. on
      this result, Khândogya-upanishad, p. 482.
6    Arguna Misra says, the last chapter explained Prânâyâma, and this explains Pratyâhâra. Prânâyâma is the restraint of the
      life-winds, Pratyâhâra that of the senses, according to the Yoga philosophy (see the quotation in the commentary at Yoga-sûtra
       III, 1, and see also pp. 141—145). Cf. also Gîtâ, p. 61. The Sapta-hotri-vidhâna as taught in the Taittirîya-brâhmana and
      Âranyaka is to be found a few pages after the pages referred to for the Dasahotri-vidhâna at p. 261 supra. And the other
       Vidhânas also are to be found in the same parts of those books.

267     CHAPTER VII, 12.

nose, and the eye, and the tongue, and the skin, and the ear as the fifth, mind and understanding, these are the seven sacrificial priests separately stationed. Dwelling in a minute space, they do not perceive each other. Do you, verily, O beautiful one! learn about these sacrificial priests, which are seven according to their several natures.

The Brâhmana’s wife said:

How is it these do not perceive each other, dwelling as they do in a minute space? What are their natures, O venerable sir? Tell me this, O lord!

The Brâhmana said:

Not knowing the qualities of anything is ignorance of it . Knowledge of the qualities is knowledge. And these never know the qualities of each other. The tongue, the eye, the ear likewise, the skin, the mind, and the understanding also, do not apprehend smells, the nose apprehends them. The nose, the eye, the ear likewise, the skin, the mind, and the understanding also, do not apprehend tastes, the tongue apprehends them. The nose, the tongue, the ear likewise, the skin, the mind, and the understanding also, do not apprehend colours, the eye apprehends them. The nose, the tongue, and next the eye, the ear, the understanding, the mind likewise, do not apprehend objects of touch, the skin apprehends them. The nose, the tongue, and the eye, the skin, the mind, and the understanding also, do not apprehend sounds, the ear apprehends them. The nose, the tongue, and the eye, the skin, the ear, and the understanding also, do not apprehend doubt, the mind apprehends it. The nose, the tongue, and the eye, the skin, the ear, and the mind

268     ANUGÎTÂ.

also, do not apprehend final determination, the understanding apprehends it. On this, too, they relate this ancient story,—a dialogue, O beautiful one! between the senses and the mind.

The mind said:

The nose smells not without me, the tongue does not perceive taste, the eye does not take in colour, the skin does not become aware of any object of touch. Without me, the ear does not in any way hear sound. I am the eternal chief among all elements ¹. Without me, the senses never shine, like an empty dwelling, or like fires the flames of which are extinct. Without me, all beings, like fuel half dried and half moist, fail to apprehend qualities or objects, even with the senses exerting themselves ².

The senses said:

This would be true as you believe, if you, without us, enjoyed the enjoyments derived from our objects ³. If when we are extinct, there is pleasure and support of life, and if you enjoy enjoyments, then what you believe is true ; or if when we are absorbed ⁴ and objects are standing, you enjoy objects according to their natures by the mere operation of the mind.
_________________________________________________
1   Cf. Kaushîtaki-upanishad, p. 93; Khândogya, p. 297; Maitrî, p.158 and Brihadâranyaka, p. 284. The passages in the last two
     works seem to be identical ones.
2   I. e. in their respective operations.
3   The implication, of course, is, as Arguna Misra says, that this is not so, as what is not perceived by the senses cannot be the
      object of the mind’s operations,—a proposition which reminds one of the maxim, ‘Nihil est in intellectu quod non fuerit in sensu,’
      apparently without Leibnitz’s limitation of it. Cf. Archbishop Thomson’s Laws of’ Thought, p. 52.
4   As in asleep, &c.

269     CHAPTER VII, 27.

If again you think your power over our objects is constant ¹, then take in colours by the nose, take in tastes by the eye, take in smells by the ear, take in objects of touch by the tongue, and take in sounds by the skin, and also objects of ² touch by the understanding. For those who are powerful have no rules to govern them ; rules are for the weak. You should accept enjoyments unenjoyed before; you ought not to enjoy what has been tasted ³ by others. As a pupil goes to a preceptor for Vedic learning, and having acquired Vedic learning from him, performs the directions of the Vedic texts, so you treat as yours ⁴ objects shown ⁵ by us, both past and future ⁶, in sleep and likewise wakefulness. Besides, when creatures of little intelligence are distracted in mind, life is seen to be supported, when our objects ⁷ perform their functions. And even after having carried on numerous mental operations, and indulged in dreams, a creature, when troubled by desire to enjoy, does run to objects of sense only. One entering upon enjoyments, resulting from mental operations alone , and not connected with objects
_________________________________________________
1   I.e. if you can enjoy objects independently of the senses, whenever you choose to perform your operations. This, says Arguna
     Misra, meets an objection which might be made, that the mind at the time stated does not desire objects.
2   Sic in original. It comes twice,
3   Eating what has been tasted by another is a cause of degradation. Cf. Khândogya, p. 81; Maitrî, p. 103; and p. 363 infra.
4   You incorrectly attribute to yourself the quality of apprehending them.
5   I. e. presented before you by us.
6   This is not quite clear. Arguna Misra has, ‘not past, not future;’ literally, ‘not come, not gone.’
7   Viz. smell, sound, &c.; not by the mere operations of the mind, but by obtaining the objects, is life supported.

270    ANUGÎTÂ.

of sense, which is like entering a house without a door ¹, always meets death, on the exhaustion of the life-winds ², as a fire which is kindled is extinguished on the exhaustion of fuel. Granted, that we have connexions with our respective qualities, and granted that we have no perception of each other’s qualities; still, without us, you have no perception ³, and so long no happiness can accrue to you.

CHAPTER VIII.

The Brâhmana said:

On this, too, they relate an ancient story, O beautiful one! showing of what description is the institution of the five sacrificial priests. The learned know this to be a great principle, that the Prâna and the Apâna, and the Udâna, and also the Samâna and the Vyâna, are the five sacrificial priests.

The Brâhmana’s wife said:

My former belief was that the sacrificial priests were seven by their nature ⁴. State how the great principle is that there are verily five sacrificial priests ⁵.
_________________________________________________
1   The senses are the doors of the house here, as they are among the doors of the city at Gîtâ, p. 65.
2   Owing to the want of food, &c. Cf. Maitrî, p. 112, and Khândogya, p. 422.
3   Perception of pleasure, says Arguna Misra; but he takes the subsequent clause to mean this, ‘and without you no pleasure
      accrues to us either.’ The text is here in an unsatisfactory state.
4   As stated in the last chapter; some MSS. read ‘your’ for ‘my’ at the beginning of the sentence.
5    Arguna Misra says that in this Pankahotri-vidhâna the five chief Hotris only are stated for briefly explaining the Prânâyâma.

 271     CHAPTER VIII, 7.

The Brâhmana said:

The wind prepared by the Prâna afterwards becomes the Apana. The wind prepared in the Apâna then works as the Vyâna. The wind prepared by the Vyâna works as the Udâna. And the wind prepared in the Udâna is produced as Samâna¹. They formerly went to the grandsire, who was born first, and said to him, ‘Tell us which is greatest among us. He shall be the greatest among us ².’

Brahman said :

He, verily, is the greatest, who being extinct, all the life-winds in the body of living creatures become extinct; and on whose moving about, they again move about. Now go where you like.

The Prâna said:

When I am extinct, all the life-winds in the body
_________________________________________________
1  Arguna Misra says, ‘The wind going to the Prâna, and being obstructed in upward progress by the Prâna, goes to the Apâna, and
     then unable to go upwards or downwards, enters the passages or nâdîs of the body and becomes Vyâna. In the same way Udâna,
     by the collision of the two, produces sound in the throat, and depends on Prâna and Apâna; so, too, the Samâna dwelling in the
     navel and kindling the gastric fire is also dependent on those two.’ The meaning seems to be that one life-wind is distributed in
     the different places, and gets different names, as stated, in the order mentioned. See Maitrî, p. 28.
2   A similar visit on the part of the Prânas (who, however, are not there the life-winds only, but the Prâna life-wind and the active
      organs) to Pragâpati is mentioned at Brihadâranyaka-upanishad, p. 1016, and Khândogya, p. 297. Cf. also Prasna, p. 178;
      Brihadâranyaka, p. 327; and Kaushîaki, p. 63. See also, generally, as to the life-winds and their functions, Brihadâranyaka, p. 280, and
      Sañkara’s comment there; Yoga-sûtras III, 38, and comment; Cowell’s note at Maitrî, p. 247; Sânti Parvan (Moksha Dharma), chap. 184,
      st. 24—25; chap. 185, st.i seq.; and p. 258 supra.

272     ANUGÎTÂ

of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct.

The Brâhmana said:

Then the Prâna became extinct, and again moved about. Then the Samâna and Udâna also ¹, O beautiful one! spoke these words, ‘You do not pervade all this here as we do. You are not the greatest among us, O Prâna, because the Apâna is subject to you ².‘ The Prâna again moved about ³, and the Apâna ⁴ said to him.

The Apâna said:

When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct!