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250
ANUGÍTâ.
has acquired concentration of mind, and who is selfrestrained, creates for himself even the divinity of the gods ?; and abandoning the transient body, he attains to the inexhaustible Brahman. When (all) beings are destroyed, he has no fear; when (all) beings are afflicted, he is not afflicted by anything? He whose self is concentrated, who is free from attachment, and of a tranquil mind, is not shaken by the fearful effects of attachment and affection, which consist in pain and grief. Weapons do not pierce him '; there is no death for him; nothing can be seen anywhere in the world happier than he. Properly concentrating his self, he remains steady to the self; and freed from old age and grief, he sleeps at ease. Leaving this human frame, he assumes bodies at pleasure. But one who is practising concentration should never become despondente. When one who has properly achieved concentration perceives the self in the self, then he forthwith ceases to feel any attachment to Indra himself".
"I do not quite understand the original. The other reading, dehalvam for devatvam, is not more intelligible. But comparing the two, the meaning seems to be, that the divinity of the gods, i.e. their qualities and powers as gods, are within his reach, if he likes to have them.
· Cf. Gîtâ, p. 107.
• Affection is the feeling that a thing is one's own; attachment is the feeling of liking one has for a thing acquired with difficulty, Argruna Misra.
• Pain appears to be the feeling immediately following on hurt or evil suffered; grief is the constant stale of mind which is a later result.
. Cr. Yoga-sQira Bhashya, p. 208.
• Cf. Gitâ, p. 70. Despondency is the feeling that one has not acquired 'concentration' after much practice, and that therefore the practice should be abandoned.
• The other reading here may be rendered, Then forthwith Indra kimself esteenis him highly.'
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