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280
ANUGITA.
the Stotra in which, is the upward life-wind; the Sastra, the downward life-wind; and which is very beneficial on account of the abandonment of everything'; the Brahman priest in which, is the counsellor in all action ; the Hotri priest, the self; the Adhvaryu priest, (the self) whose hymn of praise : is the offering; the Sastra of the Prasastri, truth; and the Dakshina, final emancipation. On this, too, Rik verses are recited by the men who understand Narayana -the god Narayana to whom they formerly offered animal“ (offerings). On that Saman hymns are sung, of which an illustration is stated?.
· Arguna Misra's commentary is not intelligible here, so I follow Nflakantha, but diffidently.
' I.e. the mind, say the commentators. Manta'simply is given among the synonyms of Ahankâra at Sânkhya-sära, p. 16.
. I.e. the actions performed for knowledge of the truth, Argana Misra.
• Nilakantha refers to a Rik Tapa asid-grihapatih,' and also the famous allegory at the end of the Taiturtya-åranyaka. These are cited, he says, as authorities for this sacrifice (consisting on) concentration of mind.'
J.e. the senses, Nîlakantha. Arguna Misra compares the whole passage with the Purusha Sókra, which are the Rik verses alluded 10, according to him. He refers for further explanations to his own commentary on that sakta of the Rig-veda.
• They sing these hymns, out of the gratification produced by knowledge of the sell, says Nilakantha, and he cites Taittiriyaaranyaka, p. 749. See also Taittiriya-upanishad, p. 138, and San. kara's commentary there.
The readings of our texts here are not very satisfactory. The illustration is slated, says Nilakantha, whose reading we follow, by the Taittirfyas in the passage referred to in the last note. Arguna Misra's reading means 'such as Tâhu kåhu,' which would seem 10 be the words of the Saman hymn referred to. But his commentary does not show what the words before him were. The whole figure as drawn out in this passage is not quite clear, though the general sense is pretly intelligible. Cf. the allegories at Aitareya-brahmara, pp. 132, 133, and at the close of the Taittirfya-aranyaka.
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