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II2
BHAGAVADGITA.
does not light it, nor the moon, nor fire! That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats? And presiding over the senses of hearing and seeing, and touch, and taste, and smell, and the mind, he enjoys sensuous objects. Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities*; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selfs 6. But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts. Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire".
enjoyments. Its form not thus known here, i.e. to those who live and move in this world, thus viz. as above described. The man who knows the tree thus is said to know the Vedas, because knowledge of it is knowledge of the substance of the Vedas, which is, that the course of worldly life springs from the supreme, is kept up by Vedic rites, and destroyed by knowledge of the supreme. As lo freeilom from pride, cf. Sulla Nipáta, p. 4.
'Cf. Kathopanishad, p. 142; Mundaka, p. 304; Nrisimhatâpini, p. 106 ; Svetâsvatara, p. 110.
• Five senses and the mind issue from nature, in which they are absorbed during sleep or at a dissolution of the world. Cf. Sutta Nipata, p. 44.
• Cf. Kaushilaki-upanishad, pp. 86, 87. • Perceiving objects of sense, or feeling pleasure, pain, &c.
• Selfs'=bodies, Râmânuga and Sridhara ; 'understandings,' Sankara. In the next sentence.sell' means mind.
• Cl. Maitrf-upanishad, p. 142. This sentence continues what has been stated at the top of the page. The intervening
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