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242
ANUGÎTA.
all creatures exist. That soul, entering all the limbs of the fætus, part by part, and dwelling in the seat of the life-wind', supports (them) with the mind ?. Then the fætus, becoming possessed of consciousness, moves about its limbs. As liquefied iron being poured out assumes the form of the image , such you must know is the entrance of the soul into the fætus. As fire entering a ball of iron, heats it, such too, you must understand, is the manifestation of the soul in the fætus. And as a blazing lamp shines in a house, even so does consciousness light up bodies. And whatever action he performs, whether good or bad, everything done in a former body must necessarily be enjoyed (or suffered). Then that is exhausted, and again other (action) is accumulated, so long as the piety which dwells in the practice of concentration of mind for final emancipation has not been learnt. As to that, О best (of men)! I will tell you about that action by which, verily, one going the round of various births, becomes happy. Gifts, penance, life as a Brahmakârin, adherence to prescribed regulations, restraint of the senses ?, and also
II.e. the heart.
• Arguna Misra says that the soul at the beginning of the sentence means the mind, and mind here means knowledge or intelligence. Cf. p. 238 supra.
• In the mould of which, that is to say, it is poured.
. Cf. Gîtî, p. 106. The three similes, says Nflakantha, shor that the soul pervades the whole body, is yet imperceptible, and also unattached to the body. Arguna Misra's explanation is different, but I prefer Nilakantha's.
• I. c. by the enjoyment or suffering.
• I.e. while he does not possess the knowledge which leads to the picty necessary as a preliminary for final emancipation, and which ultimately destroys action. Cf. Gitâ, p. 62.
' I.e. keeping the senses of hearing &c. from all operations
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