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ANUGITA
CHAPTER XXXIII
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Brahman said :
Some (think of) the Brahman as a tree; some (think of) the Brahman as a great forest; and some (think of) the Brahman as unperceived; and some as transcendent and without misery 1; and they 2 think all this to be produced from and absorbed into the unperceived. He who even for (the space of) a (single) exhalation, at the time of the termination (of life 3) becomes equable 4, attaining to the self, becomes fit for immortality. Restraining the self in the self 5, even for (the space of) a wink, he repairs to the inexhaustible acquisition 6 of those who have knowledge, through the tranquillity of the self 7. And restraining the life-winds again and again by control of the life-winds 8, of ten or twelve 9 (modes), (he repairs to) that which is beyond the twenty-four 10.
Footnotes :
1. As to the first two clauses comp. supra; the last two are said by Arguna Misra to represent the Sānkhya and Yoga doctrines respectively.
2. I presume this means all teachers. But Nīlakantha takes it to mean the Sānkhyas, and he takes the preceding words as indicating two views based on Sruti texts, viz. the first, that the world is a development of the Brahman, and the other that the Brahman does not undergo any development or change. Anāmaya he takes to mean changeless, and Brahmamaya he takes to mean developed from the Brahman.
3. Cf. Gītā.
4. One who sees the supreme as the only real entity, Arguna Misra. Nīlakantha takes it to mean one who identifies himself with everything. See Gītā, and note 4 there.
5. See supra.
6. I. e. the goal to be acquired.
7. 'Tranquillity'--the original may also be rendered by 'favour,' as to which cf. supra, but further on the phrase 'having a tranquil self' occurs, where the latter sense is not quite suitable. See Gītā, and Yoga-sūtra I, 33.
8. I. e. the specific modes which are mentioned of control of life-winds, e. g. at Gītā, or Yoga-sūtra II, 49 seq.
9. Nīlakantha proposes two interpretations of this. He says the ten are the eight mentioned in Yoga-sūtra II, 29, and in addition tarka and vairāgya (as to which see Yoga-sūtra I, 15 and 17). To make up the twelve he substitutes for the last two the four named at Yoga-sūtra I, 33. He also suggests that 'ten or twelve' may mean twenty-two, which he makes up thus. The five modes of yama (Yoga-sūtra II, 30), five of niyama (ibid. 32), the remaining six in Yoga-sūtra II, 29, the four in Yoga-sūtra I, 33, and tarka and vairāgya as before.
10. The twenty-four are the elements according to the Sānkhya system. See Sānkhya-sāra, and supra. That which is beyond them is Purusha.
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