Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. (He must receive the food) in an earthen vessel, or in a wooden bowl, or in a vessel made of the bottle-gourd. 8. He must cleanse those vessels with water. 9. He must shun food obtained by humble salutation. XCVI. 1. M.VI, 38; Y. IH, 56. — 2. M.VI, 38, 43; Y. III, 56, 58.— 4. M.VI, 57.— 6. M. VI, 56; Y. III, 59; Gaut. III, 15. — 4, 8. M. VI, 54,53; Y. III, 60.—g9. M. VI, 58.— 11. M.VI, 44. — 12. Gaut. III, 21. — 13. Gaut. III, 18. — 14-17. M. VI, 46. — 18. M.VI, 45.— 19, 20. M.VI, 47. — 23. Y. III, 53 ; Mah&bharata I, 4605. — 24. M.VI, 49; Y. III, 201.— 25-42. M. VI, 61-64; Y. II, 63, 64. — 43. Y. III, 72. — 45-50. M. VI, 76, 77.— 51, 54-79. Y. III, 70, 84-90.— 80-88. Y. III, 100-104. — 89, 91. Y. III, 93-95. — 92. Y. III, 96-99. — 93-95. Y. IH, 91, 92.— 96. Y. III, 179. — 97. M. XII, 12; Y. III, 178.— 97, 98. Bhagavadgitaé XIII, 1, 2. This chapter treats of ascetics. (Nand.) 4. ‘This implies that he must not rejoice if he does get it, as Manu (VI, 57) says.’ (Nand.) 280 VISHNU. XCYVI, ro: 10. He must live in an empty house. 11. Or (he must) live at the root of a tree. 12. He must not stay for more than one night in one village (except during the rainy season). 13. His only dress must be a small piece of cloth worn over the privities. 14. He must set down his feet purified by looking down. 15. He must drink water purified (by straining it) with a cloth. 16. He must utter speeches purified by truth. 17. He must perform acts purified by his mind. 18. He must neither wish for death nor for (a long) life. 19. He must bear abuse patiently. 20. He must treat no one with contempt. 21. He must not pronounce a benediction. 22. He must not salute any one reverentially. ro. ‘Empty’ means ‘inhabited by no one else,’ and implies that the house in question should be situated in a dark place, difficult of access. (Nand.) 11. ‘The article v4 implies that he must live there alone.’ (Nand.) 14, 1g. Nand. assigns as the reason of both these rules, ‘lest he should not kill some insect.’ Kullika (on M. VI, 46) gives the same reason for the second rule, but the looking down, according to him, is ordained in order that he may not accidentally tread upon a hair or other impure substance. 17. The sense of this Sfitra is, that in doubtful cases he must act as his mind prompts him to do. (Nand.) 21. ‘The meaning is, that he must not utter a benediction when he has been reverentially saluted by any one. He must confine himself to saying, “O N&rayana.” Others explain, that he must not utter a benediction in begging food.’ (Nand.) 22. ‘The sense is, that he must not salute any one reverentially who has reverentially saluted him, nor return his greeting other- XCVI, 30. ASCETIC. 281 23. Should one man chop his one arm with an axe, and another sprinkle his other arm with sandal, he must neither curse the one in his mind, nor bless the other.
2ASCETIC. 281 23. Should one man chop his one arm with an axe, and another sprinkle his other arm with sandal, he must neither curse the one in his mind, nor bless the other. 24. He must constantly be intent upon stopping his breath, upon retention of the image formed in his mind, and upon meditation. 25. He must reflect upon the transitoriness of the passage through mundane existence ; 26. And upon the impure nature of the body ; 27. And upon the destruction of beauty by old age ; 28. And upon the pain arising from diseases bodily, mental, or due to an excess (of the bile, &c.) 29. And upon (the pain arising from) the (five) naturally inherent (affections). . 30. On his having to dwell in an embryo, covered with everlasting darkness ; wise than by saying, ‘““O Narayana.” Others explain, that he must not make an obeisance in begging food.’ (Nand.) 24. Nand. quotes a passage of the Yogasdstra, which states that one Dharan4=three Prandydmas (stoppings or regulations of the breath). A passage of the Garuda-puraxa (quoted in the Petersburg Dictionary) states that one Dharaw4=sixteen Prandydmas. I have taken the term dh4ra4 in its ordinary acceptation of ‘ retention of an idea’ (cf. Wilson, Vishzu-puraza V, 237) with regard to an analogous passage of Y4gfiavalkya (III, 201), which is also quoted by Nand. 28. According to Nand., the particle a is used to include other diseases, love, anxiety or wrath, caused by enemies, and other mental pangs. 29. They are, ignorance, egotism, love, wrath, and dread of temporal suffering (Nand., according to Pataiigali). The particle ka, according to Nand., is used in order to imply meditation upon the thousand births which man has to pass through, as stated by YAgtiavalkya (III, 64). 282 VISHNU. XCVI, 31. 31. And on (his having to dwell) between urine and feces ; 32. On his having to suffer, (as an embryo,) pain from the cold and hot (food and drink, which his mother happens to have taken) ; 33. On the dreadful pain which he has to suffer, at the time of his birth, while the embryo is coming forth from the narrowness of the womb; 34. On his ignorance and his dependency upon his (parents and other) Gurus in childhood ; 35- On the manifold anxieties arising from the study of the Veda (and from the other obligations of a student) ; 36. And (on the anxieties arising) in youth from not obtaining the objects of pleasure, and upon the abode in hell (ordained as punishment) for enjoying them, after they have been obtained unlawfully ; 37. On the union with those whom we hate, and the separation from those whom we love; 38. On the fearful agonies of hell ; 39. And (on the agonies) that have to be suffered in the passage of the soul through the bodies of animals (and of plants). 40. (And let him reflect thus that) there is no pleasure to be met with in this never-ceasing passage of the soul through mundane existence ;
3And (on the agonies) that have to be suffered in the passage of the soul through the bodies of animals (and of plants). 40. (And let him reflect thus that) there is no pleasure to be met with in this never-ceasing passage of the soul through mundane existence ; 41. (And that) even what is called pleasure, on account of the absence of pain, is of a transient nature ; 42. (And that) he who is unable to enjoy such pleasures (from sickness or some such cause), or who is unable to procure them (from poverty), suffers severe pangs. XCVI, 87. ASCETIC. 283 43. He must recognise this human frame to consist of seven elements. . 44. Those elements are, adeps, blood, flesh, serum of flesh, bone, marrow, and semen. 45. It is covered with skin. 46. And it has a nasty smell. 47. It is the receptacle of (the above-named) impure substances (adeps and the rest). 48. Though surrounded by a hundred pleasures, it is subject to change. 49. Though carefully supported (by elixirs and the like), it is subject to destruction. 50. It is the stay of carnal desire, wrath, greed, folly, pride, and selfishness. 51. It consists of earth, water, fire, air, and ether. 52. It is provided with bone, tubular vessels (carrying bile and phlegm through the body), tubes (conducting the vital airs), and sinews. 53. It is endowed with the quality of ragas (passion). 54. It is covered with six skins. 55. It is kept together by three hundred and sixty bones. 56. They are distributed (as follows) : 57. The teeth together with their receptacles are sixty-four in number. 46. The particle a, according to Nand., refers to the fact that the human body is defiled by the touch of impure objects. 48. ‘The meaning is that, though food and drink and other sensual enjoyments abound, they may cause pain as well as pleasure by producing phlegm, &c.’ (Nand.) 51. ‘Earth, i.e. the flesh and bone, &c.; ‘ water,’ i. e. the blood; ‘ fire,’ i.e. the digestive faculty, the eyesight, &c.; ‘air,’ i.e. the five vital airs; ‘ether,’ i.e. the space enclosed by the airs, in the mouth, in the belly, &c. (Nand.) 284 VISHNU. XCVI, 58. 58. There are twenty nails. 59. There are as many bones to the hands and feet (one at the root of each finger and toe). 60. There are sixty joints to the fingers and toes. 61. There are two (bones) to the two heels. 62. There are four to the ancles. 63. There are four to the elbows. 64. There are two to the shanks. - 65. There are two to the knees and two to the cheeks. 66. (There are two) to the thighs and (two) to the shoulders. 67. (There are two) to the lower part of the temples, (two) to the palate, and (two) to the hips. 68. There is one bone to the organs of generation. 69. The backbone consists of forty-five (bones). 70. The neck consists of fifteen (bones). 71. The collar-bone consists of one (bone on each side). 72. The jaw likewise. 73. There are two (bones) at its root.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. (He must receive the food) in an earthen vessel, or in a wooden bowl, or in a vessel made of the bottle-gourd. 8. He must cleanse those vessels with water. 9. He must shun food obtained by humble salutation. XCVI. 1. M.VI, 38; Y. IH, 56. — 2. M.VI, 38, 43; Y. III, 56, 58.— 4. M.VI, 57.— 6. M. VI, 56; Y. III, 59; Gaut. III, 15. — 4, 8. M. VI, 54,53; Y. III, 60.—g9. M. VI, 58.— 11. M.VI, 44. — 12. Gaut. III, 21. — 13. Gaut. III, 18. — 14-17. M. VI, 46. — 18. M.VI, 45.— 19, 20. M.VI, 47. — 23. Y. III, 53 ; Mah&bharata I, 4605. — 24. M.VI, 49; Y. III, 201.— 25-42. M. VI, 61-64; Y. II, 63, 64. — 43. Y. III, 72. — 45-50. M. VI, 76, 77.— 51, 54-79. Y. III, 70, 84-90.— 80-88. Y. III, 100-104. — 89, 91. Y. III, 93-95. — 92. Y. III, 96-99. — 93-95. Y. IH, 91, 92.— 96. Y. III, 179. — 97. M. XII, 12; Y. III, 178.— 97, 98. Bhagavadgitaé XIII, 1, 2. This chapter treats of ascetics. (Nand.) 4. ‘This implies that he must not rejoice if he does get it, as Manu (VI, 57) says.’ (Nand.) 280 VISHNU. XCYVI, ro: 10. He must live in an empty house. 11. Or (he must) live at the root of a tree. 12. He must not stay for more than one night in one village (except during the rainy season). 13. His only dress must be a small piece of cloth worn over the privities. 14. He must set down his feet purified by looking down. 15. He must drink water purified (by straining it) with a cloth. 16. He must utter speeches purified by truth. 17. He must perform acts purified by his mind. 18. He must neither wish for death nor for (a long) life. 19. He must bear abuse patiently. 20. He must treat no one with contempt. 21. He must not pronounce a benediction. 22. He must not salute any one reverentially. ro. ‘Empty’ means ‘inhabited by no one else,’ and implies that the house in question should be situated in a dark place, difficult of access. (Nand.) 11. ‘The article v4 implies that he must live there alone.’ (Nand.) 14, 1g. Nand. assigns as the reason of both these rules, ‘lest he should not kill some insect.’ Kullika (on M. VI, 46) gives the same reason for the second rule, but the looking down, according to him, is ordained in order that he may not accidentally tread upon a hair or other impure substance. 17. The sense of this Sfitra is, that in doubtful cases he must act as his mind prompts him to do. (Nand.) 21. ‘The meaning is, that he must not utter a benediction when he has been reverentially saluted by any one. He must confine himself to saying, “O N&rayana.” Others explain, that he must not utter a benediction in begging food.’ (Nand.) 22. ‘The sense is, that he must not salute any one reverentially who has reverentially saluted him, nor return his greeting other- XCVI, 30. ASCETIC. 281 23. Should one man chop his one arm with an axe, and another sprinkle his other arm with sandal, he must neither curse the one in his mind, nor bless the other.
2ASCETIC. 281 23. Should one man chop his one arm with an axe, and another sprinkle his other arm with sandal, he must neither curse the one in his mind, nor bless the other. 24. He must constantly be intent upon stopping his breath, upon retention of the image formed in his mind, and upon meditation. 25. He must reflect upon the transitoriness of the passage through mundane existence ; 26. And upon the impure nature of the body ; 27. And upon the destruction of beauty by old age ; 28. And upon the pain arising from diseases bodily, mental, or due to an excess (of the bile, &c.) 29. And upon (the pain arising from) the (five) naturally inherent (affections). . 30. On his having to dwell in an embryo, covered with everlasting darkness ; wise than by saying, ‘““O Narayana.” Others explain, that he must not make an obeisance in begging food.’ (Nand.) 24. Nand. quotes a passage of the Yogasdstra, which states that one Dharan4=three Prandydmas (stoppings or regulations of the breath). A passage of the Garuda-puraxa (quoted in the Petersburg Dictionary) states that one Dharaw4=sixteen Prandydmas. I have taken the term dh4ra4 in its ordinary acceptation of ‘ retention of an idea’ (cf. Wilson, Vishzu-puraza V, 237) with regard to an analogous passage of Y4gfiavalkya (III, 201), which is also quoted by Nand. 28. According to Nand., the particle a is used to include other diseases, love, anxiety or wrath, caused by enemies, and other mental pangs. 29. They are, ignorance, egotism, love, wrath, and dread of temporal suffering (Nand., according to Pataiigali). The particle ka, according to Nand., is used in order to imply meditation upon the thousand births which man has to pass through, as stated by YAgtiavalkya (III, 64). 282 VISHNU. XCVI, 31. 31. And on (his having to dwell) between urine and feces ; 32. On his having to suffer, (as an embryo,) pain from the cold and hot (food and drink, which his mother happens to have taken) ; 33. On the dreadful pain which he has to suffer, at the time of his birth, while the embryo is coming forth from the narrowness of the womb; 34. On his ignorance and his dependency upon his (parents and other) Gurus in childhood ; 35- On the manifold anxieties arising from the study of the Veda (and from the other obligations of a student) ; 36. And (on the anxieties arising) in youth from not obtaining the objects of pleasure, and upon the abode in hell (ordained as punishment) for enjoying them, after they have been obtained unlawfully ; 37. On the union with those whom we hate, and the separation from those whom we love; 38. On the fearful agonies of hell ; 39. And (on the agonies) that have to be suffered in the passage of the soul through the bodies of animals (and of plants). 40. (And let him reflect thus that) there is no pleasure to be met with in this never-ceasing passage of the soul through mundane existence ;
3And (on the agonies) that have to be suffered in the passage of the soul through the bodies of animals (and of plants). 40. (And let him reflect thus that) there is no pleasure to be met with in this never-ceasing passage of the soul through mundane existence ; 41. (And that) even what is called pleasure, on account of the absence of pain, is of a transient nature ; 42. (And that) he who is unable to enjoy such pleasures (from sickness or some such cause), or who is unable to procure them (from poverty), suffers severe pangs. XCVI, 87. ASCETIC. 283 43. He must recognise this human frame to consist of seven elements. . 44. Those elements are, adeps, blood, flesh, serum of flesh, bone, marrow, and semen. 45. It is covered with skin. 46. And it has a nasty smell. 47. It is the receptacle of (the above-named) impure substances (adeps and the rest). 48. Though surrounded by a hundred pleasures, it is subject to change. 49. Though carefully supported (by elixirs and the like), it is subject to destruction. 50. It is the stay of carnal desire, wrath, greed, folly, pride, and selfishness. 51. It consists of earth, water, fire, air, and ether. 52. It is provided with bone, tubular vessels (carrying bile and phlegm through the body), tubes (conducting the vital airs), and sinews. 53. It is endowed with the quality of ragas (passion). 54. It is covered with six skins. 55. It is kept together by three hundred and sixty bones. 56. They are distributed (as follows) : 57. The teeth together with their receptacles are sixty-four in number. 46. The particle a, according to Nand., refers to the fact that the human body is defiled by the touch of impure objects. 48. ‘The meaning is that, though food and drink and other sensual enjoyments abound, they may cause pain as well as pleasure by producing phlegm, &c.’ (Nand.) 51. ‘Earth, i.e. the flesh and bone, &c.; ‘ water,’ i. e. the blood; ‘ fire,’ i.e. the digestive faculty, the eyesight, &c.; ‘air,’ i.e. the five vital airs; ‘ether,’ i.e. the space enclosed by the airs, in the mouth, in the belly, &c. (Nand.) 284 VISHNU. XCVI, 58. 58. There are twenty nails. 59. There are as many bones to the hands and feet (one at the root of each finger and toe). 60. There are sixty joints to the fingers and toes. 61. There are two (bones) to the two heels. 62. There are four to the ancles. 63. There are four to the elbows. 64. There are two to the shanks. - 65. There are two to the knees and two to the cheeks. 66. (There are two) to the thighs and (two) to the shoulders. 67. (There are two) to the lower part of the temples, (two) to the palate, and (two) to the hips. 68. There is one bone to the organs of generation. 69. The backbone consists of forty-five (bones). 70. The neck consists of fifteen (bones). 71. The collar-bone consists of one (bone on each side). 72. The jaw likewise. 73. There are two (bones) at its root.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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