Zend Avesta Part 01

SR No.: 007671
Original Sutra Author: N/A
Author: James Darmesteter
Publisher: Oxford
Publication Year: 1895
Total Pages: 2695
Language: English
Classification: Book_English
File Size: 49 MB

Page 2241

386
ANUGIT.
the mind itself is the individual self?. The minc always presides over the great elements. The understanding proclaims its power , and it is called the Kshetragña. The mind yokes the senses as a charioteer (yokes) good horses. The senses, the mind, and the understanding are always joined to the Kshetragña”. That individual self, mounting the chariot to which big horses are yoked, and in which the understanding is the drago, drives about on ail sides. The great chariot which is pervaded by the Brahman, has the group of the senses yoked (to it), has the mind for a charioteer, and the understanding for a drag. That learned and talented person verily. who always understands thus the chariot pervaded by the Brahman, comes not by delusion in the midst of all entities?. This forest of the Brahman begins with the unperceived, and ends with the gross objects':
The word is the same as at Maitrí, p. 41, the comment on which should be seen.
' I.e. the mind's power is to be perceived by itself, Nilakanika. The meaning seems to be that the understanding can only operate on what the mind places before it.
• The passage at Katha, p. III seq., and Sankara's commentary there, throw light on this, though the figure is not drawn out in the same way in both places. For a definition of Kshetragita, see Sånti Parvan (Moksha), chap. 187, st. 23.
• I.e. the senses.
• I.e. that which holds the horses in check. Nilakantha seems to render it by whip,' but that is not correct, I think.
• So Arguna Misra. Nilakantha says, 'The senses, &c, when they turn towards the outer world make the self drive aboot. as an individual self; when turned inwards they show him that he is the Brahman.' Nilakantha thus likens this to the Katha passage. See also p. 187 and notes there.
Or it may mean, among all men. • Sce p. 164 supra, note 2; and p. 285, note 4.
. That is to say, it includes all Samsåra, all the elements recog. nised by the Sankhya philosophy, save the Being or Purusha.
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