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356
ANUGËTA.
abounds in old age and grief, which moves in the midst of disease and misfortune, which rotates in' space and time; the noise of which is trouble and toil, the rotations of which constitute) day and night; which is encircled with cold and heat; of which pleasure and pain are the joints, and hunger and thirst the nails fixed into it, of which sunshine and shade are the ruts; which staggers in the opening or closing of an eyelid, which is enveloped in the fearful waters of delusion, which is ever revolving and void of consciousness, which is measured by months and half months, is ever-changing •, which moves through (all) the worlds'; the mud for which is penance and regulations, the mover of which is the force of the quality of passion"; which is lit up by the great egoism, which is sustained by the qualities; the fastenings in which are vexations';
· This means, I presume, that worldly life is conditioned, so to say, by space and time. See p. 343 supra.
· I.e. the cause of the rotation, Nflakantha. • I.e. unintelligent.
• Now takes the form of a man, now of an animal, and then of some other thing, Nilakantha. I think, however, that the meaning is, that it is not alike to all; different persons are in different states in this world.
• Arguna Misra says this means that it is the cause of the more ments in all the worlds. That is the sense I extract from his words, which are not quite clear, lokânâm samkarane hetus. The rendering in the text follows Nilakantha.
• I.e., I presume, that which retards the revolutions of the 'wbeel' lostead of penance,'Nilakantha's reading is the quality of darkness.
'Cl. Sankhya-kårikå, p. 13, and Vakaspati's commentary thereon.
• Animated,' Nilakantha. Egoism is the cause of the world, and of all knowledge of it. Cf. Sânkhya-kárika, p. 34.
• The text here is unsatisfactory. I follow Nilakantha, who says vexations=those arising from not obtaining what is desired.'
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