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248
ANUGETA.
Supreme Brahman, tranquil, unmoving, constant, indestructible. After this I shall explain the science of concentration of mind, than which there is nothing higher, (and which teaches) how devotees concentrating (their minds) perceive the perfect self. I will impart instruction regarding it accurately. Learn from me the paths by which one directing the self within the self perceives the eternal. (principle). Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance', he should practise concentration of mind for final emancipation. Then the talented Bråhmana, who has practised penance, who is constantly practising concentration of mind, should act on (the precepts of the science of concentration of mind, seeing the self in the self by means of the mind'. If such a good man is able to concentrate the self on the self, then he, being habituated to exclusive meditation, perceives the self in the self. Being man in question lets his senses work, but does not permit himself to be in any way identified with their operations. Cf. Gitá, p. 64.
Cf. the expressions at Gitâ, p. 45. Unmoving,' which occurs at isa, p. 10, is there explained by Sankara to mean always the same.' The same sense is given by Mahîdbara. Weber's Salapatba, p. 980.
Perfect' would seem to mean here free from all bonds or taints, the absolute.
• I.e. sources of knowledge, says Arguna Misra.
• Cl. as to directing the self within the self,' Gitá, p. 69. Nilakantha says, 'paths, means of mental restraint, the self, mind; in the self, in the body.'
• See p. 247, note II. Nilakantha's note there referred to occurs on this passage. See also p. 166, note i supra.
• It is not easy to say what this science is. Is it Palangali's system that is meant? No details occur to enable one to identify the science.' But, probably, no system is alluded to.
'See note 4 above. • Nilakantha has a very forced explanation of the original word.
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