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ANUGITA
CHAPTER XXXIV
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The sages said :
Which (form of) piety is deemed to be the most worthy of being performed? We observe the various modes of piety to be as it were contradictory. Some say (it 2 remains) after the body (is destroyed); some say that is not so. Some (say) everything 2 is doubtful; and others that there is no doubt. Some say the permanent (principle) is impermanent, and others, too, that it exists, and (others) that it exists not 3. Some (say it is) of one form or twofold, and others (that it is) mixed 4. Some Brahmanas, too, who know the Brahman and perceive the truth, believe it to be one; others distinct; and others again (that it is) manifold 5. Some say both time and space (exist) 6, and others that that is not so. Some have matted hair and skins; and some (are) clean-shaven and without covering. Some people are for bathing; some for the omission 7 of bathing. Some are for taking food; others are intent on fasting. Some people extol action, and others tranquillity. Some extol final emancipation; some various kinds of enjoyments; some wish for riches, and others indigence. Some (say) means 8 should be resorted to; others that that is not so. Some are devoted to harmlessness, and some given up to destruction; some are for merit and glory; and others say that is not so. Some are devoted to goodness; some are in the midst of doubts; some are for pleasure, and some for pain 9.
Footnotes :
1. I. e. the piety, Arguna Misra,; the self, Nilakantha.
2. I. e. such as piety, &c., Arguna Misra.
3. follow Arguna Misra, who says 'permanent' means soul, &c. The correct expression would seem to be 'that which is called permanent by others is impermanent.'
4. This is the view of those who hold the theory of Parinama, or development, says Arguna Misra.
5. 'To be one' = knowledge to be all of one description, 'distinct' = knowledge having various entities for its distinct objects (this is the view of the holders of the Vignanavada, says Arguna Misra); manifold = that the selfs are numberless. The words here are nearly identical with those at Gita, see note 4 there.
6. I. e. help in action, Arguna Misra.
7. See Âpastamba I, 1, 1, 2 (comment).
8. I. e. for the acquisition of anything desirable, Arguna Misra, who adds, 'by those who wish for piety.' Nilakantha says means = 'meditation and so forth;' as to 'that is not so' he cites what he calls a Sruti, which is however one of the Karikas of Gaudapada on the Mandukya.
9. This, too, is not quite clear, but Nilakantha says, 'meditation should be practised for release from pain, and for acquisition of pleasure;' land others say not so, it should be done without desire.'
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