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XI, 91.
SUPREME BLISS.
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cause a continuation (of mundane existence, pravritta), and such as ensure supreme bliss and cause a cessation (of mundane existence, nivritta).
89. Acts which secure (the fulfilment of) wishes in this world or in the next are called pravritta (such as cause a continuation of mundane existence); but acts performed without any desire (for a reward), preceded by (the acquisition) of (true) knowledge, are declared to be nivritta (such as cause the cessation of mundane existence).
90. He who sedulously performs acts leading to future births (pravritta) becomes equal to the gods ; but he who is intent on the performance of those causing the cessation (of existence, nivritta) indeed, passes beyond (the reach of) the five elements.
91. He who sacrifices to the Self (alone), equally recognising the Self in all created beings and all created beings in the Self, becomes (independent like) an autocrat and self-luminous.
taught in the Veda,' and takes it to mean 'sacrifices like the Gyotishloma and the worship of images.'
89. Medh. explains grñânapûrvam, 'preceded by the acquisition of true) knowledge,' to mean whereof knowledge is the chief (part,' gñânam âdyam mukhyam yasya).
90. Kull. remarks that the expression becomes equal to the gods' gives only an instance of the rewards attainable by kâmyâni karmâni. Passes beyond the reach of) the five elements,'i.e.'casts off the subtile body' (Nar.), or 'obtains final liberation' (Medh., Gov., Kull.).
91. Îsa-upanishad, 6. "He who sacrifices to the Self (alone),' i. e. who connects himself with the nature of one who consists of all deities, i. e. thinks, “ Not Agni, nor Aditya is the deity, I am here the deity" (âtmânam eva sarvadevatâmayatvena yogayate i manyate nâstir (nâgnir) adityo vâ devatâ I aham iha ka devatâ mati sihaiva devatâ iti?], Medh., similarly Gov. and Nâr.), means according to Kull., Râgh., and Nand.,' he who performs the Gyotishtoma and the like (sacrifices) in the manner of the Brahmârpana,' i. e. in such
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