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372
ANUGITA.
beyond nature, then understanding the Kshetra ', and with an understanding comprehending all, and transcending the qualities' he is released from all sins.
CHAPTER XXXIII.
Brahman said: Some (think of) the Brahman as a tree; some (think of) the Brahman as a great forest; and some (think of the Brahman as unperceived ; and some as transcendent and without misery.; and they think all this to be produced from and absorbed into the unperceived. He who even for the space of) a (single) exhalation, at the time of the termination (of life ) becomes equable •, attaining to the self, becomes fit for immortality. Restraining the self in the self?, even for the space of) a wink, he repairs to the inexhaustible acquisition of those who have knowledge, through the tranquillity of the self. And restraining the life-winds again and See p. 351 supra.
See Gira, p. 109. . As to the first two clauses comp. pp. 284-375 supra; the last two are said by Arguna Misra to represent the Sankhya and Yoga doctrines respectively.
• I presume this means all leachers. But Nilakantha takes it to mean the Sankhyas, and he takes the preceding words as indicating two views based on Sruti texts, viz. the first, that the world is a development of the Brahman, and the other that the Brahman does not undergo any development or change. Animaya he takes to mean changeless, and Brahmamaya he takes to mean developed from the Brahman.
• Cf. Gitá, pp. 77, 78.
• One who sees the supreme as the only real entity, Arguins Misra. Nilakantha takes it to mean one who identifics himself with everything. See Gitâ, p. 65, and note 4 there. See p. 344 supra.
I.e. the goal to be acquired. • Tranquillity'--the original may also be rendered by favour,'
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