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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1184, st. 27. * Bitter, Nflakan/ha exemplifies by the smell of the chili, apparently interpreting kafvi, as it may be interpreted, to mean sharp ; diffusive = overcoming all other smells, like Asafoetida; compact= made up of many smells. Nilaka#/ha adds, that soft is like that of 384 ANuGITA. smell, which belongs to the earth, be understood to be of ten descriptions. Sound, touch, and colour likewise, and taste, are stated to be the qualities of water. I will now give (some) information about taste. Taste is stated to be of numerous descriptions. Sweet’, sour, bitter, sharp, astringent, and saltish likewise—thus are the forms of taste, which is a development of water, said to be of six descriptions. Sound, touch, and likewise colour; thus is light said to have three qualities. The quality of light is colour, and colour is stated to be of numerous descriptions. White, black, red likewise, green, yellow, and grey likewise, short, long, narrow ?, broad, square, and circular—thus is the colour of light said to be of twelve forms. It should be understood* by aged Brahmaszas, who speak the truth, and are conversant with piety. Sound and touch also should be understood ; air is said to have (these) two qualities. And touch is the quality of air, and touch is stated to be of numerous descriptions. Rough, cold and hot likewise, tender and clear also, hard, glutinous, smooth, slippery, hurtful, and soft‘ —thus the quality of air is properly said by Brahmazas who have reached perfection, who are conversant with piety and perceive the truth, to be of twelve descriptions. Now space has one quality. liquid ghee, rough of the oil of mustard, and clear as of cooked rice. The Santi Parvan passage omits ‘sour.’ 1 Cf. Gii, p. 118. 3 Literally, lean and fat. These are rather unusual qual.ties to attribute to colour. The SAnti Parvan passage gives more. ® Sic. Does it mean ‘it is understood?’ Cf. Pasini IIT, 3, 113. * Tender=like the touch of a son, &c.; clear=like that of an excellent cloth, Nilakan/ha; glutinous=like that of oil; smooth= like that of a gem; slippery=not really smooth, but appearing to be such, like that of saliva (?), Arguna Misia. The enumeration of these in the Santi Parvan loc. cit. is again different. CHAPTER XXXVI, I. 385
2The enumeration of these in the Santi Parvan loc. cit. is again different. CHAPTER XXXVI, I. 385 and that is stated to be sound only. I will speak at length of the numerous qualities of sound. Shadga, Rishabha, together with GAndh4ra, Madhyama, and likewise Pa#é#ama, and beyond these should be understood to be Nishada and Dhaivata likewise!; agreeable and disagreeable sound also, compact, and of (many) ingredients*. Thus sound, which is produced in space, should be understood to be of ten descriptions. Space is the highest element?, egoism is above that; above egoism is understanding, and above that understanding is the self*; above that is the unperceived, and above the unperceived is the being. One who knows which is superior and inferior among entities, and who knows the proper procedure in all actions, and who identifies himself with every being °, repairs to the imperishable self. Cuaprer XXXVI. Brahman said: Since the mind is ruler of these five elements, in (the matter of) absorbing or bringing (them) forth °, ' This is the Hindu Gamut. * These are not in the Santi Parvan; of many ingredients= collection of sounds, Arguna Misra. * Being all-pervading, Arguna Misra. Cf. its position at Taittirfya, p. 67. * Cf. Kasha, pp. 114, 11g, 149,and Sankaraéarya’s commentary there, for an explanation of the whole passage. And see Sinkhyasfira, p. 16, as to what are here called self and understanding. ® Cf. Gita, p. 64, where the words are identical. * The elements are perceived or are not perceived by the senses under the direction of the mind; absorbing =destroying ; bringing forth= producing, Nilakanéha. See p. 268 supra, and Santi Parvan (Moksha), chap. 240, st. 12. (8) cc 386 anuciTA. the mind itself is the individual self'. The mind always presides over the great elements. The understanding proclaims its power *, and it is called the Kshetrag#a. The mind yokes the senses as a charioteer (yokes) good horses. The senses, the mind, and the understanding are always joined to the Kshetrag#a*. That individual self, mounting the chariot to which big horses‘ are yoked, and in which the understanding is the drag’, drives about on ail sides. The great chariot which is pervaded by the Brahman ¢, has the group of the senses yoked (to it), has the mind for a charioteer, and the understandiny for a drag. That learned and talented person verily, who always understands thus the chariot pervaded by the Brahman, comes not by delusion in the midst of all entities’. This forest of the Brahman® begins with the unperceived,and ends with the gross ebjects?: ? The word is the same as at Maitrf, p. 41, the comment on which should be seen. * I.e. the mind's power is to be perceived by itself, Ntlakasséa. The meaning seems to be that the understanding can only operate on what the mind places before it.
3The word is the same as at Maitrf, p. 41, the comment on which should be seen. * I.e. the mind's power is to be perceived by itself, Ntlakasséa. The meaning seems to be that the understanding can only operate on what the mind places before it. * The passage at Kasha, p. 111 seq., and Sankara’s commentary there, throw light on this, though the figure is not drawn out in the same way in both places. For a definition of Kshetragfa, see Santi Parvan (Moksha), chap. 187, st. 23. * Te. the senses. * Ie. that which holds the horses in check. Nflakassha seems to render it by ‘whip,’ but that is not correct, I think. * So Arguna Misra. Nilakanéha says, ‘The senses, &c., when they turn towards the outer world make the self drive aboct, as an individual self; when turned inwards they show him that he is the Brahman.’ Nilakan/sa thus likens this to the Kasha passage. Sce also p. 187 and notes there. 7 Or it may mean, among all men. * See p. 164 supra, note 2; and p. 285, note 4. * That is to say, it includes all Sams&ra, all the elements recogpised by the Sénkhya philosophy, save the Being or Purusha. CHAPTER XXXVI, 12. 387 and includes movables and immovables, receives light from the radiance of the sun and moon, is adored with planets and nakshatras, and is decked on all sides with nets of rivers and mountains, and always beautified likewise by various (descriptions of) waters; it is (the means of) subsistence for all entities', and it is the goal of all living creatures. In this the Kshetrag#a always moves about. Whatever entities (there are) in this world, movable or immovable, they are the very first? to be dissolved; and next the developments produced from the elements’; and (after) these developments, all the elements. Such is the upward gradation‘ among entities. Gods, men, Gandharvas, Pisikas, Asuras, Rakshasas, all have been created by nature §, not by actions, nor by a cause. These Brahmazaas *, the creators of the world, are born here again and again. And what- * Cf. p. 371 supra. * Another reading means ‘they are dissolved in the waters.’ As to the order, cf. Vedanta Paribhash4, p. 48, and p. 335 supra. * I take these to mean the gross elements of which things movable and immovable may be said to be made, if one may use a non-idealist phrase in the Saénkhya philosophy. Then the elements next spoken of are the subtle ones or tanmftras. Cf. the references in note 3. As to developments, see p. 382, note 4. * Viz. gross object, gross element, subtle element.
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.
1184, st. 27. * Bitter, Nflakan/ha exemplifies by the smell of the chili, apparently interpreting kafvi, as it may be interpreted, to mean sharp ; diffusive = overcoming all other smells, like Asafoetida; compact= made up of many smells. Nilaka#/ha adds, that soft is like that of 384 ANuGITA. smell, which belongs to the earth, be understood to be of ten descriptions. Sound, touch, and colour likewise, and taste, are stated to be the qualities of water. I will now give (some) information about taste. Taste is stated to be of numerous descriptions. Sweet’, sour, bitter, sharp, astringent, and saltish likewise—thus are the forms of taste, which is a development of water, said to be of six descriptions. Sound, touch, and likewise colour; thus is light said to have three qualities. The quality of light is colour, and colour is stated to be of numerous descriptions. White, black, red likewise, green, yellow, and grey likewise, short, long, narrow ?, broad, square, and circular—thus is the colour of light said to be of twelve forms. It should be understood* by aged Brahmaszas, who speak the truth, and are conversant with piety. Sound and touch also should be understood ; air is said to have (these) two qualities. And touch is the quality of air, and touch is stated to be of numerous descriptions. Rough, cold and hot likewise, tender and clear also, hard, glutinous, smooth, slippery, hurtful, and soft‘ —thus the quality of air is properly said by Brahmazas who have reached perfection, who are conversant with piety and perceive the truth, to be of twelve descriptions. Now space has one quality. liquid ghee, rough of the oil of mustard, and clear as of cooked rice. The Santi Parvan passage omits ‘sour.’ 1 Cf. Gii, p. 118. 3 Literally, lean and fat. These are rather unusual qual.ties to attribute to colour. The SAnti Parvan passage gives more. ® Sic. Does it mean ‘it is understood?’ Cf. Pasini IIT, 3, 113. * Tender=like the touch of a son, &c.; clear=like that of an excellent cloth, Nilakan/ha; glutinous=like that of oil; smooth= like that of a gem; slippery=not really smooth, but appearing to be such, like that of saliva (?), Arguna Misia. The enumeration of these in the Santi Parvan loc. cit. is again different. CHAPTER XXXVI, I. 385
2The enumeration of these in the Santi Parvan loc. cit. is again different. CHAPTER XXXVI, I. 385 and that is stated to be sound only. I will speak at length of the numerous qualities of sound. Shadga, Rishabha, together with GAndh4ra, Madhyama, and likewise Pa#é#ama, and beyond these should be understood to be Nishada and Dhaivata likewise!; agreeable and disagreeable sound also, compact, and of (many) ingredients*. Thus sound, which is produced in space, should be understood to be of ten descriptions. Space is the highest element?, egoism is above that; above egoism is understanding, and above that understanding is the self*; above that is the unperceived, and above the unperceived is the being. One who knows which is superior and inferior among entities, and who knows the proper procedure in all actions, and who identifies himself with every being °, repairs to the imperishable self. Cuaprer XXXVI. Brahman said: Since the mind is ruler of these five elements, in (the matter of) absorbing or bringing (them) forth °, ' This is the Hindu Gamut. * These are not in the Santi Parvan; of many ingredients= collection of sounds, Arguna Misra. * Being all-pervading, Arguna Misra. Cf. its position at Taittirfya, p. 67. * Cf. Kasha, pp. 114, 11g, 149,and Sankaraéarya’s commentary there, for an explanation of the whole passage. And see Sinkhyasfira, p. 16, as to what are here called self and understanding. ® Cf. Gita, p. 64, where the words are identical. * The elements are perceived or are not perceived by the senses under the direction of the mind; absorbing =destroying ; bringing forth= producing, Nilakanéha. See p. 268 supra, and Santi Parvan (Moksha), chap. 240, st. 12. (8) cc 386 anuciTA. the mind itself is the individual self'. The mind always presides over the great elements. The understanding proclaims its power *, and it is called the Kshetrag#a. The mind yokes the senses as a charioteer (yokes) good horses. The senses, the mind, and the understanding are always joined to the Kshetrag#a*. That individual self, mounting the chariot to which big horses‘ are yoked, and in which the understanding is the drag’, drives about on ail sides. The great chariot which is pervaded by the Brahman ¢, has the group of the senses yoked (to it), has the mind for a charioteer, and the understandiny for a drag. That learned and talented person verily, who always understands thus the chariot pervaded by the Brahman, comes not by delusion in the midst of all entities’. This forest of the Brahman® begins with the unperceived,and ends with the gross ebjects?: ? The word is the same as at Maitrf, p. 41, the comment on which should be seen. * I.e. the mind's power is to be perceived by itself, Ntlakasséa. The meaning seems to be that the understanding can only operate on what the mind places before it.
3The word is the same as at Maitrf, p. 41, the comment on which should be seen. * I.e. the mind's power is to be perceived by itself, Ntlakasséa. The meaning seems to be that the understanding can only operate on what the mind places before it. * The passage at Kasha, p. 111 seq., and Sankara’s commentary there, throw light on this, though the figure is not drawn out in the same way in both places. For a definition of Kshetragfa, see Santi Parvan (Moksha), chap. 187, st. 23. * Te. the senses. * Ie. that which holds the horses in check. Nflakassha seems to render it by ‘whip,’ but that is not correct, I think. * So Arguna Misra. Nilakanéha says, ‘The senses, &c., when they turn towards the outer world make the self drive aboct, as an individual self; when turned inwards they show him that he is the Brahman.’ Nilakan/sa thus likens this to the Kasha passage. Sce also p. 187 and notes there. 7 Or it may mean, among all men. * See p. 164 supra, note 2; and p. 285, note 4. * That is to say, it includes all Sams&ra, all the elements recogpised by the Sénkhya philosophy, save the Being or Purusha. CHAPTER XXXVI, 12. 387 and includes movables and immovables, receives light from the radiance of the sun and moon, is adored with planets and nakshatras, and is decked on all sides with nets of rivers and mountains, and always beautified likewise by various (descriptions of) waters; it is (the means of) subsistence for all entities', and it is the goal of all living creatures. In this the Kshetrag#a always moves about. Whatever entities (there are) in this world, movable or immovable, they are the very first? to be dissolved; and next the developments produced from the elements’; and (after) these developments, all the elements. Such is the upward gradation‘ among entities. Gods, men, Gandharvas, Pisikas, Asuras, Rakshasas, all have been created by nature §, not by actions, nor by a cause. These Brahmazaas *, the creators of the world, are born here again and again. And what- * Cf. p. 371 supra. * Another reading means ‘they are dissolved in the waters.’ As to the order, cf. Vedanta Paribhash4, p. 48, and p. 335 supra. * I take these to mean the gross elements of which things movable and immovable may be said to be made, if one may use a non-idealist phrase in the Saénkhya philosophy. Then the elements next spoken of are the subtle ones or tanmftras. Cf. the references in note 3. As to developments, see p. 382, note 4. * Viz. gross object, gross element, subtle element.
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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