Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Cf. Gitd, p. 48. ® Arguna Misra says, ‘e.g. I shall come to you to-morrow for alms,’ &c. Cf. Apastamba I, 6, 19, 12. © The words are the same as at Gitd, p. 54, ‘keeping pcople (to 366 ANuGiTA. and being equable to all beings, moving and unmoving, one should become an ascetic with smiall belongings. One should not perturb any other (person), nor should one be perturbed by any other (person?). He who is trusted by all beings is said to be the foremost among those who understand final emancipation. One should not think of what is not come’, nor reflect on that which is past; one should disregard the present, being concentrated (in mind) and indifferent to time*. He should not defile* anything by the eye, or the mind, or by speech, nor should he do anything wrong openly or in secret. One who draws in the senses from all sides as a tortoise (draws in) his limbs *, and in whom the senses, mind, and understanding are absorbed ‘, who is free from desires, who understands all truth, who is free from the pairs of opposites, and from the ceremony of sv4h4, and who is free from salutations’, and who is free from (the thought that this or that is) mine, who is free from egoism, who is free from anxiety for new acquisitions or protection of old acquisitions, and self-controlled*, who is free from their duties),’ but the sense seems to be different. The commentators say nothing on this. * Cf. Gita, p. 101. * Te. one should not look to the future with any aspirations or expectations, and should not Jook back on the past with grief, Arguna Misra. See too p. 170, note g supra. * Tam not sure if this is a correct interpretation. But it does not seem likely that the other possible sense—literally ‘ expecting time "—can be intended here. * This is obscure. Is the sense this, that one should not observe, or think, or speak badly or of the bad side of things? * Cf. p. 342 supra, note 1. * Cf. Kasha, p. 151. ™ See p. 352 supra, note 1. * Cf. Gita, p. 48, where the original words are the same. CHAPTER XXXI, 51. 367
2* This is obscure. Is the sense this, that one should not observe, or think, or speak badly or of the bad side of things? * Cf. p. 342 supra, note 1. * Cf. Kasha, p. 151. ™ See p. 352 supra, note 1. * Cf. Gita, p. 48, where the original words are the same. CHAPTER XXXI, 51. 367 expectations, who is free from attachments to any entity, and who is dependent on none’, who is attached to the self, and who understands the truth, is emancipated, there is no doubt of that. Those who perceive the self, which is without hands, foot, or back, without a head, without a stomach, which is free from the operations of the qualities *, absolute, untainted, and stable, devoid of smell, devoid of taste or touch, devoid of colour, and also devoid of sound, which is to be understood ’, which is unattached, and which is also devoid of flesh, which is free from anxiety‘, imperishable, divine, and though dwelling in a house‘, always dwelling in all entities, they never die*. There the understanding reaches not, nor the senses, nor the deities, nor Vedas, sacrifices, nor worlds’, nor penance, nor valour*; the attainment to it of those who are possessed of knowledge is stated to be without comprehension of symbols*. Therefore the learned man who knows (the) property of being void of symbols", being devoted to pious conduct, and Cf. Gita, p. 60. * These are effects of Prakriti by which the Purusha is unaffected. * Literally, ‘ pursued.’ ‘ This is obscure. Arguna Misra’s text is nistityam. Does that mean ‘which should be accurately understood?’ The rendering in the text of Nilakaw/ha’s reading may mean that the Brahman has no such thoughts (4int4) as are referred to at Gftd, p. 115. ® Does this mean the body ? * T.e. are free from birth and death. Cf. Apastamba I, 8, 22, 4. * This, again, is not quite clear. Probably the explanation is to be found in the passage at Gfta, p. 79. * Nflakas/ha’s reading is ‘observances or vows.’ ® T.e. ‘not to be acquired by inference,’ Arguna Misra, p. 351 supra. * See p. 309 supra; ‘who is without symbols, and knows piety,’ according to Arguna Misra’s reading. 368 ANuGITA.
379. * Nflakas/ha’s reading is ‘observances or vows.’ ® T.e. ‘not to be acquired by inference,’ Arguna Misra, p. 351 supra. * See p. 309 supra; ‘who is without symbols, and knows piety,’ according to Arguna Misra’s reading. 368 ANuGITA. resorting to concealed! piety should adopt the mode of life (necessary) for experience *. Though undeluded, he should act in the manner of the deluded ?, not finding fault with piety‘. He should perform piety, behaving so that others would always disrespect him’, and should not find fault with the ways of the good’. That sage is said to be the best who has adopted this (line of) conduct. The senses, and the objects of the senses, and the five great elements, and mind, understanding, egoism, the unperceived, and the Purusha likewise’, by an accurate determination about the truth, after understanding all these, one attains heaven*, being released from all bonds, One who knows the truth, understanding these same (entities) at the time of the termination (of his life), should meditate, exclusively pondering on one point®; and then, depending on none”, he gets emancipation. Freed from all attachments, like the atmosphere dwelling in space", with his accumulations '? exhausted, and free from distress", he attains to the highest seat. ' See p. 159 supra, note 7, and cf. Manu III, 109, which is the text referred to in note 5 there. * T.e. direct perception of the Brahman. See Gita, p. 57, note 5. * See p. 160 supra, note 8, and cf. also Manu II, 110. * Arguna Misra compares Gita, p. 55, about ‘shaking convictions.’ * Cf. pp. 159-161 supra. * This means, I presume, the good devoted to action and not to knowledge only. T These are the famous elements of the Sankhyas; see Sdtra I, 61. * Cf. p. 159 and note 2. * Cf. p. 300 supra. Cf. Gita, p. 60. " Cf. Gilda, p. 82, note 3. * Of actions previously performed. See p. 246 supra. % Cf. Git, p. 101, where, however, the original word is different. CHAPTER XXXII, 6. 369 CuapterR XXXII. Brahman said:
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.
1* Cf. Gitd, p. 48. ® Arguna Misra says, ‘e.g. I shall come to you to-morrow for alms,’ &c. Cf. Apastamba I, 6, 19, 12. © The words are the same as at Gitd, p. 54, ‘keeping pcople (to 366 ANuGiTA. and being equable to all beings, moving and unmoving, one should become an ascetic with smiall belongings. One should not perturb any other (person), nor should one be perturbed by any other (person?). He who is trusted by all beings is said to be the foremost among those who understand final emancipation. One should not think of what is not come’, nor reflect on that which is past; one should disregard the present, being concentrated (in mind) and indifferent to time*. He should not defile* anything by the eye, or the mind, or by speech, nor should he do anything wrong openly or in secret. One who draws in the senses from all sides as a tortoise (draws in) his limbs *, and in whom the senses, mind, and understanding are absorbed ‘, who is free from desires, who understands all truth, who is free from the pairs of opposites, and from the ceremony of sv4h4, and who is free from salutations’, and who is free from (the thought that this or that is) mine, who is free from egoism, who is free from anxiety for new acquisitions or protection of old acquisitions, and self-controlled*, who is free from their duties),’ but the sense seems to be different. The commentators say nothing on this. * Cf. Gita, p. 101. * Te. one should not look to the future with any aspirations or expectations, and should not Jook back on the past with grief, Arguna Misra. See too p. 170, note g supra. * Tam not sure if this is a correct interpretation. But it does not seem likely that the other possible sense—literally ‘ expecting time "—can be intended here. * This is obscure. Is the sense this, that one should not observe, or think, or speak badly or of the bad side of things? * Cf. p. 342 supra, note 1. * Cf. Kasha, p. 151. ™ See p. 352 supra, note 1. * Cf. Gita, p. 48, where the original words are the same. CHAPTER XXXI, 51. 367
2* This is obscure. Is the sense this, that one should not observe, or think, or speak badly or of the bad side of things? * Cf. p. 342 supra, note 1. * Cf. Kasha, p. 151. ™ See p. 352 supra, note 1. * Cf. Gita, p. 48, where the original words are the same. CHAPTER XXXI, 51. 367 expectations, who is free from attachments to any entity, and who is dependent on none’, who is attached to the self, and who understands the truth, is emancipated, there is no doubt of that. Those who perceive the self, which is without hands, foot, or back, without a head, without a stomach, which is free from the operations of the qualities *, absolute, untainted, and stable, devoid of smell, devoid of taste or touch, devoid of colour, and also devoid of sound, which is to be understood ’, which is unattached, and which is also devoid of flesh, which is free from anxiety‘, imperishable, divine, and though dwelling in a house‘, always dwelling in all entities, they never die*. There the understanding reaches not, nor the senses, nor the deities, nor Vedas, sacrifices, nor worlds’, nor penance, nor valour*; the attainment to it of those who are possessed of knowledge is stated to be without comprehension of symbols*. Therefore the learned man who knows (the) property of being void of symbols", being devoted to pious conduct, and Cf. Gita, p. 60. * These are effects of Prakriti by which the Purusha is unaffected. * Literally, ‘ pursued.’ ‘ This is obscure. Arguna Misra’s text is nistityam. Does that mean ‘which should be accurately understood?’ The rendering in the text of Nilakaw/ha’s reading may mean that the Brahman has no such thoughts (4int4) as are referred to at Gftd, p. 115. ® Does this mean the body ? * T.e. are free from birth and death. Cf. Apastamba I, 8, 22, 4. * This, again, is not quite clear. Probably the explanation is to be found in the passage at Gfta, p. 79. * Nflakas/ha’s reading is ‘observances or vows.’ ® T.e. ‘not to be acquired by inference,’ Arguna Misra, p. 351 supra. * See p. 309 supra; ‘who is without symbols, and knows piety,’ according to Arguna Misra’s reading. 368 ANuGITA.
379. * Nflakas/ha’s reading is ‘observances or vows.’ ® T.e. ‘not to be acquired by inference,’ Arguna Misra, p. 351 supra. * See p. 309 supra; ‘who is without symbols, and knows piety,’ according to Arguna Misra’s reading. 368 ANuGITA. resorting to concealed! piety should adopt the mode of life (necessary) for experience *. Though undeluded, he should act in the manner of the deluded ?, not finding fault with piety‘. He should perform piety, behaving so that others would always disrespect him’, and should not find fault with the ways of the good’. That sage is said to be the best who has adopted this (line of) conduct. The senses, and the objects of the senses, and the five great elements, and mind, understanding, egoism, the unperceived, and the Purusha likewise’, by an accurate determination about the truth, after understanding all these, one attains heaven*, being released from all bonds, One who knows the truth, understanding these same (entities) at the time of the termination (of his life), should meditate, exclusively pondering on one point®; and then, depending on none”, he gets emancipation. Freed from all attachments, like the atmosphere dwelling in space", with his accumulations '? exhausted, and free from distress", he attains to the highest seat. ' See p. 159 supra, note 7, and cf. Manu III, 109, which is the text referred to in note 5 there. * T.e. direct perception of the Brahman. See Gita, p. 57, note 5. * See p. 160 supra, note 8, and cf. also Manu II, 110. * Arguna Misra compares Gita, p. 55, about ‘shaking convictions.’ * Cf. pp. 159-161 supra. * This means, I presume, the good devoted to action and not to knowledge only. T These are the famous elements of the Sankhyas; see Sdtra I, 61. * Cf. p. 159 and note 2. * Cf. p. 300 supra. Cf. Gita, p. 60. " Cf. Gilda, p. 82, note 3. * Of actions previously performed. See p. 246 supra. % Cf. Git, p. 101, where, however, the original word is different. CHAPTER XXXII, 6. 369 CuapterR XXXII. Brahman said:
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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