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ANUGITA
CHAPTER XXIV
Page1
Brahman said :
The qualities cannot be explained altogether distinctly (from one another). Passion, goodness, and darkness likewise are seen mixed up (with one another). They are attached to one another, they feed on one another. They all depend on one another, and likewise follow one another 1. There is no doubt of this, that as long 2 as there is goodness so long darkness exists. And as long as goodness and darkness, so long is passion said (to exist) here. They perform their journey together, in union, and moving about collectively. For they act with cause or without cause 3, moving in a body. Of all these acting with one another, but differing in development, the increase and diminution will now be stated. Where darkness is increased, abiding, 4 in the lower entities, there passion should be understood to be little, and goodness likewise to be less. Where passion is developed, abiding in those of the middle current 5, there darkness should be understood to be little, and goodness likewise to be less. And where goodness is developed, abiding in those of the upward current 6, there darkness should be understood to be little, and passion likewise to be less 7. Goodness is the cause of the modifications in the senses, and the enlightener 8.
Footnotes:
1. Cf. supra.
2. So Arguna Misra. Nilakantha says on this, 'However much goodness may be increased, it is still held in cheek by darkness, and thus there is the continual relation of that which checks and that which is checked between the three qualities; hence they are alike. So also passion being increased, holds goodness and darkness in cheek. The sense seems to be that the qualities dominate all in this world and exist together though varying in strength' (Gita).
3. I. e. spontaneously, Arguna Misra. Cf. Santi Parvan (Moksha), chap. st. 35.
4. It is in the lower species that darkness is predominant.
5. I. e. the human species, Arguna Misra. Cf. Gita.
6. See Gita, also supra. In his Sankhyatattvakaumudi, Vakaspati Misra applies the epithet to Yogins (see of Taranath's edition, and the editor's note there)
7. Cf. Gita.
8. Cf. Gita. The modifications of the senses constituting perception by them is an operation of the quality of goodness. This seems to be the meaning of the text; as to this, cf. Tattvakaumudi, (Taranath's edition).
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