Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
168. 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. 74. There are two (bones) to the forehead, (two) to the eyes, and (two) to the cheeks. 75. The nose has one bone, the nose-bone. 76. The ribs together with the joints called ‘arbuda,’ and with the joints called ‘ sthanaka,’ consist of seventy-two (bones). 77. The breast contains seventeen bones. 76. ‘There are thirteen ribs to each flank, which makes in all twenty-six ribs. There are twenty joints to them in the breast, called ‘‘ arbuda,” and twenty-six joints in the back, called “ sthanaka,” which makes a total of seventy-two bones.’ (Nand.) XCVI, 91. ASCETIC, 285 78. There are two temporal bones. 79. The head has four skull-bones. ‘Thus (the bones have been enumerated). 80. There are in this human frame seven hundred tubular vessels (carrying bile and phlegm through the body, or arteries). 81. Of sinews, there are nine hundred. 82. Of tubes (conducting the vital airs, or nerves), there are two hundred. 83. Of muscles, there are five hundred. 84. Of tubular vessels (or arteries), the branches of the smaller tubular vessels, there are twenty-nine Lakshas (two millions nine hundred thousand) and nine hundred and fifty-six.” 85. Of hair-holes, of the hair of the beard and of the head, there are three hundred thousand. 86. Of sensitive parts of the body, there are one hundred and seven. 87. Of joints, there are two hundred. 88. Of (atoms of) hairs (of the body), there are fifty-four Ko/éis (or five hundred and forty millions) and sixty-seven Lakshas (making in all five hundred and forty-six millions and seven hundred thousand). 89. The navel, the principle of vital action (which dwells in the heart), the anus, semen, blood, the temples, the head, the throat, and the heart are the seats of the vital airs. 90. The two arms, the two legs, the belly, and the head are the six limbs. g1. Adeps, marrow, the left lung, the navel, the right lung, the liver, the spleen, the small cavity of the heart, the kidneys, the bladder, the rectum, the stomach, the -heart, the large cavity (intestine), the 286 VISHNU. XCVI, 92. anus, the belly, and the two bowels in it (are the inner parts of the body). 92. The pupils of the eye, the eyelashes}, the outer parts of the ears, the ears themselves, the tragus of each ear, the cheeks, the eyebrows, the temples, the gums, the lips, the cavities of the loins, the two groins, the scrotum, the two kidneys and breasts of females, which are composed of phlegm, the uvula, the hindparts, the arms, the shanks, the thighs, the fleshy parts of the shanks and thighs, the palate, the two bones (or muscles) at the upper end of the bladder, the chin, the soft palate, and? the nape of the neck: these are the ‘places’ (of vital energy) in the body.
2the nape of the neck: these are the ‘places’ (of vital energy) in the body. 93. Sound, tangibility, form or colour, savour, and odour are the (five) objects of sense. 94. Nose, eye, skin, tongue, and ear are the (five) organs of perception. 95. Hands, feet, anus, parts of generation, and tongue are the (five) organs of action. 96. Mind, intellect, the individual Self, and the indiscrete! are ‘that which exceeds the senses.’ 97. This human frame, O Earth, is called ‘field.’ He who knows (how to enter and how to leave) it is denominated, by those conversant with the 92. 1 Others interpret akshikfi/e, ‘the eyelashes,’ by ‘the joints between the eyes and the nose.’ (Nand.) See also Béhtlingk’s new Dictionary. —* The use of the particle 4a implies, according to Nand., that the feet, hands, and other limbs mentioned in an analogous passage of Yagfiavalkya (III, 99) have also to be included in this enumeration. 96. 1 Nand. interprets avyaktam, ‘the indiscrete,’ by pradh4nam, ‘the chief one.’ Both terms are in the Sankhya system of philosophy synonyms of prakreti, ‘that which evolves or produces everything else.’ XCVII, 1. MEDITATION ON VISHNU. 287 subject, ‘the knower of the field’ (i.e. Self or Soul). 98. Know me, O illustrious one, to be the Self of all fields (whether born from the womb, or arisen from an egg, or from sweat, or from a germ or shoot). Those striving after final emancipation must constantly seek to understand the ‘field’ and to obtain a know-edge of the knower of the field. XCVII. 1. Sitting with the feet stretched out and crossed so as to touch the thighs, with the right hand (stretched out and) resting upon the left, with the tongue fixed in the palate, and without bringing the one row of teeth in contact with the other, with the eyes directed to the tip of the nose, and without glancing at any of the (four) quarters of the sky, free from fear, and with composure, let him meditate upon (Purusha), who is separate from the twenty-four entities, XCVII. 1. Y. III, 198-200. — 9. Y. III, 111, 201. This chapter treats of the means for obtaining that knowledge of the Atman or Self, which has been declared at the end of the last chapter to be the road to final emancipation. (Nand.) 1. * The twenty-four (it should be twenty-five) entities are stated in the Saénkhya to consist of the root-principle (m@laprakr‘ti), the seven productions evolved from it (vikrztayah), the sixteen productions evolved from these, and Purusha (the soul), who is neither producer nor produced. (1) The “root-principle ” is composed of . the three qualities in equipoise: sattva, ragas, and tamas (the most accurate rendering of these terms is perhaps that proposed by Elliot, “ pure unimpassioned virtue,” “passion,” and “ depravity inclining to evil.” See Fitz-Edward Hall, Preface to Sankhyapravasanabhashya, p. 44). (2) The “ great entity ” (Mahat) is the cause of apprehension. (3) The “self-consciousness ” (ahamkéra) is the cause of refer-
344). (2) The “ great entity ” (Mahat) is the cause of apprehension. (3) The “self-consciousness ” (ahamkéra) is the cause of refer- 288 VISHNU. . XCVII, 2. 2. He who is eternal, beyond the cognisance of the senses, destitute of qualities, not concerned with sound, tangibility, form, savour, or odour, knowing everything, of immense size, 3. He who pervades everything, and who is devoid of form, 4. Whose hands and feet are everywhere, whose eyes, head, and face are everywhere, and who is able to apprehend everything with all the senses. 5. Thus let him meditate. 6. If he remains absorbed in such meditation for a year, he obtains the accomplishment of Yoga (concentration of the thought and union with the Supreme). 7. If he is unable to fix his mind upon the being ring all objects to self. (4-8) The “subtile elementary particles” (tanmAtras) are identical with sound, tangibility, form, taste, and odour. (9-19) The eleven senses (i.e. the crgans of perception and action enumerated in CXVI, 94, 95, and manas, “the mind”), and (20-24) the five “grosser elements” (ether, air, fire, water, and earth) are productions (from the former entities). Purusha, who is neither producer nor produced, is the twenty-fifth entity.’ (Nand. ) 2, 3. According to Nand., all the properties of Purusha mentioned in this Stra are such as distinguish him from the rest of the entities, the first two distinguishing him from ‘ self-consciousness’ (ahamk4ra), the voidness of quality distinguishing him from the ‘root-principle’ (m@laprakriti), which is composed of three qualities, &c. 4. The properties of Pfrusha here mentioned are faculties only, so that there is no contradiction to the ‘voidness of form’ and the other properties enumerated in the preceding Sftras. (Nand.) 6. The external signs of the accomplishment of Yoga, as stated by Y4giiavalkya (III, 202 seq.), are, the faculty of entering another body and of creating anything at will, and other miraculous powers and qualities. (Nand.) XCVII, 12. MEDITATION ON VISHNU. 289 destitute of form}, he must meditate successively on earth, water, fire, air, ether, mind, intellect, self 2, the indiscrete *, and Purusha*: having fully apprehended one, he must dismiss it from his thoughts and fix his mind upon the next one in order. 8. In this way let him arrive at meditation upon Purusha. g. If unable to follow this method also, he must meditate on Purusha! shining like a lamp in his heart, as in a lotus turned upside down. 1o. If he cannot do that either, he must meditate upon Bhagavat Vasudeva (Vishzu), who is adorned with a diadem, with ear-rings, and with bracelets, who has the (mystic mark) Srivatsa and a garland of wood-flowers on his breast, whose aspect is pleasing, who has four arms, who holds the shell, the discus, the mace, and the lotus-flower, and whose feet are supported (and worshipped) by the earth.
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.
168. 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. 74. There are two (bones) to the forehead, (two) to the eyes, and (two) to the cheeks. 75. The nose has one bone, the nose-bone. 76. The ribs together with the joints called ‘arbuda,’ and with the joints called ‘ sthanaka,’ consist of seventy-two (bones). 77. The breast contains seventeen bones. 76. ‘There are thirteen ribs to each flank, which makes in all twenty-six ribs. There are twenty joints to them in the breast, called ‘‘ arbuda,” and twenty-six joints in the back, called “ sthanaka,” which makes a total of seventy-two bones.’ (Nand.) XCVI, 91. ASCETIC, 285 78. There are two temporal bones. 79. The head has four skull-bones. ‘Thus (the bones have been enumerated). 80. There are in this human frame seven hundred tubular vessels (carrying bile and phlegm through the body, or arteries). 81. Of sinews, there are nine hundred. 82. Of tubes (conducting the vital airs, or nerves), there are two hundred. 83. Of muscles, there are five hundred. 84. Of tubular vessels (or arteries), the branches of the smaller tubular vessels, there are twenty-nine Lakshas (two millions nine hundred thousand) and nine hundred and fifty-six.” 85. Of hair-holes, of the hair of the beard and of the head, there are three hundred thousand. 86. Of sensitive parts of the body, there are one hundred and seven. 87. Of joints, there are two hundred. 88. Of (atoms of) hairs (of the body), there are fifty-four Ko/éis (or five hundred and forty millions) and sixty-seven Lakshas (making in all five hundred and forty-six millions and seven hundred thousand). 89. The navel, the principle of vital action (which dwells in the heart), the anus, semen, blood, the temples, the head, the throat, and the heart are the seats of the vital airs. 90. The two arms, the two legs, the belly, and the head are the six limbs. g1. Adeps, marrow, the left lung, the navel, the right lung, the liver, the spleen, the small cavity of the heart, the kidneys, the bladder, the rectum, the stomach, the -heart, the large cavity (intestine), the 286 VISHNU. XCVI, 92. anus, the belly, and the two bowels in it (are the inner parts of the body). 92. The pupils of the eye, the eyelashes}, the outer parts of the ears, the ears themselves, the tragus of each ear, the cheeks, the eyebrows, the temples, the gums, the lips, the cavities of the loins, the two groins, the scrotum, the two kidneys and breasts of females, which are composed of phlegm, the uvula, the hindparts, the arms, the shanks, the thighs, the fleshy parts of the shanks and thighs, the palate, the two bones (or muscles) at the upper end of the bladder, the chin, the soft palate, and? the nape of the neck: these are the ‘places’ (of vital energy) in the body.
2the nape of the neck: these are the ‘places’ (of vital energy) in the body. 93. Sound, tangibility, form or colour, savour, and odour are the (five) objects of sense. 94. Nose, eye, skin, tongue, and ear are the (five) organs of perception. 95. Hands, feet, anus, parts of generation, and tongue are the (five) organs of action. 96. Mind, intellect, the individual Self, and the indiscrete! are ‘that which exceeds the senses.’ 97. This human frame, O Earth, is called ‘field.’ He who knows (how to enter and how to leave) it is denominated, by those conversant with the 92. 1 Others interpret akshikfi/e, ‘the eyelashes,’ by ‘the joints between the eyes and the nose.’ (Nand.) See also Béhtlingk’s new Dictionary. —* The use of the particle 4a implies, according to Nand., that the feet, hands, and other limbs mentioned in an analogous passage of Yagfiavalkya (III, 99) have also to be included in this enumeration. 96. 1 Nand. interprets avyaktam, ‘the indiscrete,’ by pradh4nam, ‘the chief one.’ Both terms are in the Sankhya system of philosophy synonyms of prakreti, ‘that which evolves or produces everything else.’ XCVII, 1. MEDITATION ON VISHNU. 287 subject, ‘the knower of the field’ (i.e. Self or Soul). 98. Know me, O illustrious one, to be the Self of all fields (whether born from the womb, or arisen from an egg, or from sweat, or from a germ or shoot). Those striving after final emancipation must constantly seek to understand the ‘field’ and to obtain a know-edge of the knower of the field. XCVII. 1. Sitting with the feet stretched out and crossed so as to touch the thighs, with the right hand (stretched out and) resting upon the left, with the tongue fixed in the palate, and without bringing the one row of teeth in contact with the other, with the eyes directed to the tip of the nose, and without glancing at any of the (four) quarters of the sky, free from fear, and with composure, let him meditate upon (Purusha), who is separate from the twenty-four entities, XCVII. 1. Y. III, 198-200. — 9. Y. III, 111, 201. This chapter treats of the means for obtaining that knowledge of the Atman or Self, which has been declared at the end of the last chapter to be the road to final emancipation. (Nand.) 1. * The twenty-four (it should be twenty-five) entities are stated in the Saénkhya to consist of the root-principle (m@laprakr‘ti), the seven productions evolved from it (vikrztayah), the sixteen productions evolved from these, and Purusha (the soul), who is neither producer nor produced. (1) The “root-principle ” is composed of . the three qualities in equipoise: sattva, ragas, and tamas (the most accurate rendering of these terms is perhaps that proposed by Elliot, “ pure unimpassioned virtue,” “passion,” and “ depravity inclining to evil.” See Fitz-Edward Hall, Preface to Sankhyapravasanabhashya, p. 44). (2) The “ great entity ” (Mahat) is the cause of apprehension. (3) The “self-consciousness ” (ahamkéra) is the cause of refer-
344). (2) The “ great entity ” (Mahat) is the cause of apprehension. (3) The “self-consciousness ” (ahamkéra) is the cause of refer- 288 VISHNU. . XCVII, 2. 2. He who is eternal, beyond the cognisance of the senses, destitute of qualities, not concerned with sound, tangibility, form, savour, or odour, knowing everything, of immense size, 3. He who pervades everything, and who is devoid of form, 4. Whose hands and feet are everywhere, whose eyes, head, and face are everywhere, and who is able to apprehend everything with all the senses. 5. Thus let him meditate. 6. If he remains absorbed in such meditation for a year, he obtains the accomplishment of Yoga (concentration of the thought and union with the Supreme). 7. If he is unable to fix his mind upon the being ring all objects to self. (4-8) The “subtile elementary particles” (tanmAtras) are identical with sound, tangibility, form, taste, and odour. (9-19) The eleven senses (i.e. the crgans of perception and action enumerated in CXVI, 94, 95, and manas, “the mind”), and (20-24) the five “grosser elements” (ether, air, fire, water, and earth) are productions (from the former entities). Purusha, who is neither producer nor produced, is the twenty-fifth entity.’ (Nand. ) 2, 3. According to Nand., all the properties of Purusha mentioned in this Stra are such as distinguish him from the rest of the entities, the first two distinguishing him from ‘ self-consciousness’ (ahamk4ra), the voidness of quality distinguishing him from the ‘root-principle’ (m@laprakriti), which is composed of three qualities, &c. 4. The properties of Pfrusha here mentioned are faculties only, so that there is no contradiction to the ‘voidness of form’ and the other properties enumerated in the preceding Sftras. (Nand.) 6. The external signs of the accomplishment of Yoga, as stated by Y4giiavalkya (III, 202 seq.), are, the faculty of entering another body and of creating anything at will, and other miraculous powers and qualities. (Nand.) XCVII, 12. MEDITATION ON VISHNU. 289 destitute of form}, he must meditate successively on earth, water, fire, air, ether, mind, intellect, self 2, the indiscrete *, and Purusha*: having fully apprehended one, he must dismiss it from his thoughts and fix his mind upon the next one in order. 8. In this way let him arrive at meditation upon Purusha. g. If unable to follow this method also, he must meditate on Purusha! shining like a lamp in his heart, as in a lotus turned upside down. 1o. If he cannot do that either, he must meditate upon Bhagavat Vasudeva (Vishzu), who is adorned with a diadem, with ear-rings, and with bracelets, who has the (mystic mark) Srivatsa and a garland of wood-flowers on his breast, whose aspect is pleasing, who has four arms, who holds the shell, the discus, the mace, and the lotus-flower, and whose feet are supported (and worshipped) by the earth.
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.
No commentary for this page.