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ANUGITA
CHAPTER XIII
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The Brahmana said :
I do not smell smells, I perceive no tastes, I see no colour, and I do not touch, nor yet do I hear various sounds, nor even do I entertain any fancies 1. Nature desires objects which are liked; nature hates all (objects) which are hateful 2. Desire and hatred are born from nature 3 as the upward and downward life-winds, after attaining to the bodies of living creatures. Apart from them, and as the constant entity underlying them, I see the individual self in the body. Dwelling in that (self), I am in no wise attached 4 (to anything) through desire or anger, or old age, or death. Not desiring any object of desire, not hating any evil, there is no taint on my natures 5, as there is no (taint) of a drop of water on lotuses 6. They are inconstant things appertaining to this constant (principle) which looks on various natures. Although actions are performed, the net of enjoyments does not attach itself to it, as the net of the sun's rays does not attach itself to the sky 7. On this 8, too, they relate an ancient story, (in the shape of) a dialogue between an Adhvaryu priest and an ascetic. Understand that, O glorious one!
Footnotes :
1. This is the name for the operations of the mind.
2. The sense is similar to that at Gita. The self has nothing to do with these feelings; the qualities deal with the qualities.
3. Cf. Gita. The meaning of nature here, as in the Gita, is in substance the result of all previous action with which the self has been associated, which result, of course, exists connected not with the self, but with the developments of nature, in the form of body senses, &c. The comparison appears to mean that the feelings of desire &c. are, like the life--winds, unconnected with the self, though associated with it, and are both alike manifestations of nature.
4. Nilakantha compares Brihadaranyaka. Arguna Misra has a different reading, meaning 'liable (to be subjugated).'
5. The plural. which is in the original, is unusual. The various aspects of the 'result' stated in note 7, being looked at separately, are described as 'natures,' like the leaves of a lotus, which in their ensemble make one lotus.
6. Lalita Vistara, and supra.
7. The figure seems to be somewhat like that at Gita, about the atmosphere and space, which latter remains untainted by the former. Looking on various natures, i. e. as distinct from the self.
8. Viz. the remaining untainted.
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