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ANUGITA
CHAPTER XXXVI
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Brahman said :
Since the mind is ruler of these five elements, in (the matter of) absorbing or bringing (them) forth 1, the mind itself is the individual self 2. The mind always presides over the great elements. The understanding proclaims its power 3, and it is called the Kshetragna. The mind yokes the senses as a charioteer (yokes) good horses. The senses, the mind, and the understanding are always joined to the Kshetragna 4. That individual self, mounting the chariot to which big horses 5 are yoked, and in which the understanding is the drag 6, drives about on all sides. the great chariot which is pervaded by the Brahman 7, has the group of the senses yoked (to it), has the mind for a charioteer, and the understanding for a drag. That learned and talented person verily, who always understands thus the chariot pervaded by the Brahman, comes not by delusion in the midst of all entities 8. This forest of the Brahman 9 begins with the unperceived, and ends with the gross objects 10; and includes movables and immovables, receives light from the radiance of the sun and moon, is adorned with planets and nakshatras, and is decked on all sides with nets of rivers and mountains, and always beautified likewise by various (descriptions of) waters.
Footnotes :
1. The elements are perceived or are not perceived by the senses tinder the direction of the mind; absorbing = destroying; bringing forth = producing, Nilakantha. See supra, and Santi Parvan (Moksha), chap. st. 12.
2. The word is the same as at Maitri, the comment on which should be seen.
3. I. e. the mind 's power is to be perceived by itself, Nilakantha. The meaning seems to be that the understanding can only operate on what the mind places before it.
4. The passage at Katha, p. 111 seq., and Sankara's commentary there, throw light on this, though the figure is not drawn out in the same way in both places. For a definition of Kshetragna, see Santi Parvan (Moksha), chap. st. 23.
5. I. e. the senses.
6. I. e. that which holds the horses in check. Nilakantha seems to render it by 'whip,' but that is not correct, I think.
7. So Arguna Misra. Nilakantha says, 'The senses, &c., when they turn towards the outer world make the self drive about, as an individual self; when turned inwards they show him that he is the Brahman.' Nilakantha thus likens this to the Katha passage. See also and notes there.
8. Or it, may mean, among all men.
9. See supra, note 2; and note 4.
10. That is to say, it includes all Samsara, all the elements recognised by the Sankhya philosophy, save the Being or Purusha.
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