________________
CHAPTER V, 12.
257
instant! From birth to the destruction of the body, action, good or bad, by act, mind or speech, does exist among (all) beings. While the paths : (of action), in which the materials are visible, are destroyed by demons", I have perceived by means of the self the seat abiding in the self'—(the seat) where dwells the Brahman free from the pairs of opposites, and the moon together with the fire ®, upholding (all) beings (as) the mover of the intellectual principle ?; (the seat) for whicho Brahman and others concentrating their minds) worship that indestructible (principle), and for which learned men have their senses restrained, and their selfs tranquil, and (observe) good vows. It is not to be smelt by the nose, and not to be tasted by the tongue. It is not to be touched by the sense of touch, but is to be apprehended by the mind. It cannot be
'Cl. Gra, pp. 62, 63 ; see also, as to freedom from action, Gita, p. 127.
'1.c. thought, word, and deed. I have in the text kept to a more literal rendering.
• This is Nilakantha's reading and interpretation. Arguna Misra reads .actions visible and invisible.'
• Cf. inter alia Kumara-sambhava II, 46.
• I.e. says Arguna Misra, the safe place, within the body; and says Nflakartha, the seat called Avimukta, between the nose and the brows; as 10 which cf. Gitá, p. 67. In the Kenopanishad (p. 320) ibe word Ayatana is used to sigaisy a means to the attainment of the Brahman.
• The monn and fire constitute the universe, says Arguna Misra. Cl. Ghå, p. 113. Nilakantha interprets this more mystically u referring to the Id and Pingalå arteries.
'So Nilakantha, but he takes it to stand forvayu' or wind, as a distinct principle. The sense is by no means clear. But the moon being the deity of the mind also may, perhaps, be described as she is bere, on that account.
• This is Arguna Misra's interpretation of the original locative.
(8)
Digitized by Google
