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252
ANUGÍTA.
should meditate on his teeth', palate, tongue, neck, and throat likewise, and also the heart, and likewise the seat of the heart. That talented pupil, O destroyer of Madhu! having been thus instructed by me, proceeded further to interrogate (me) about the piety (required) for final emancipation, which is difficult to explain. "How does this food eaten from time to time become digested in the stomach ? How does it turn to juice and how also to blood? And how, too, do the flesh, and marrow, and muscles, and bones—which all (form) the bodies for embodied (selfs)-develop in a woman as that (self) develops ? How, too, does the strength develop ? (And how is it also) about the removal of non-nutritive (substances) ?, and of the excretions, distinctly? How, too, does he breathe inwards or outwards ? And what place does the self occupy, dwelling in the self.? And how does the soul moving about carry the body? And of what colour and of what description (is it when) he leaves it ? O sinless venerable sir! be pleased to state this accurately to me. Thus questioned by that Brâhmana, O Madhava! I replied, O you of mighty arms! O
Nilakantha cites numerous passages from works of the Yoga philosophy in illustration of this. He takes 'heart' to mean the Brahman seated in the heart (cf. K’rândogya, p. 528), and the seat of the heart' to mean the one hundred and one passages of the heart. The latter expression Arguna Misra seems to render by
mind.' See also generally on this passage, Maitrt-upanishad, p. 133, and Yoga-sQlra IJI, 1 and 28 seq., and commentary there.
· Literally, 'those which are void of strength.' I adopt Arguna Misra's reading. The other reading literally means obstructions.'
"I he self here means the body, I take it. See p. 348 supra.
• The reply does not appear here. Nilakantha says that the succeeding chapters contain it. Arguna Misra scems to say that the answer has been already given. The context here is obscure.
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