Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Then 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 original is svabhiva, which Arguna Misra renders by Prakriti. ‘Actions’ both Nflakan/ha and Arguna Misra take to mean sacrifices, &c., and ‘cause’ the former interprets by Brahman ; the latter by tanm4tras or subtle elements, and adds, ‘the sense is— not by sacrifice or tanmAtras only.’ Nflakansha says, ‘The gods, &c., are produced by nature, as the gods, &c., seen in a dream.’ The meaning seems to be that there are energies in nature which evolve these forms of being. Cf. also Gité, p. 65. * I presume this means that the patriarchs (Martéi and others, says Nflakaw/ha) are also born again and again—that is to say, in different kalpas, I suppose—by nature only. cc2 388 anucitA., ever is produced from them! is dissolved in due time in those very five great elements, like billows in the ocean. The great elements are in every way (beyond) the elements that make up the world *. And he who is released, even from those five elements, goes to the highest goal. The Lord Pragapati created all this by the mind® only. And in the same manner‘ the sages attained the godhead § by means of penance *®. And in like manner, those who have achieved perfection, who have acquired concentration by a course of penance, and who likewise feed on fruits and roots, perceive the triple world’ here by penance. Medicines, and herbs, and the various sciences are all acquired* by means of penance alone. For all acquisition® has penance for its root. Whatever is difficult to obtain”, difficult to I think this must mean the elements, though it might at first sight be referred to the Brahmamas. * I.e. the gross elements, I take it; the others are the tanmitras. > Ie. the meditation which constitutes true knowledge, Arguna Misra. But see Gitd, p. 87, note 1, and Sankhya-sfitra. * I.e. by the mind, as to which cf. Taittirfya, p. 89; Kasha, p. 164. Arguna Misra says, ‘This apparent deviation from the ordinary modes of cause and effect is not altogether without parallel, so be adds this to show that.’ * Literally, ‘the gods,’ but the meaning seems to be that given in the text, as Arguna Misra says. * This is only the concentration of mind and senses on one object, Nilakan/ha. See p. 166, note 1 supra. * See p. 174 supra. * Literally, ‘are accomplished,’ which seems to mean that ther are acquired so as to be practically at one’s command when required, * The original word is derived from the same root as the subject of the last note. © Difficult to obtain=the seat of Indra, &c.; to learn= Vedas, &c.; to vanquish= fire, &c.; to pass through=a great deluge, &c., CHAPTER XXXVI, 23. 389
2© Difficult to obtain=the seat of Indra, &c.; to learn= Vedas, &c.; to vanquish= fire, &c.; to pass through=a great deluge, &c., CHAPTER XXXVI, 23. 389 learn, difficult to vanquish, and difficult to pass through ; all that can be accomplished by penance, for penance is difficult to overcome. One who drinks spirituous liquors, one who kills a Brahmana, one who steals, one who destroys an embryo, one who violates the bed of his preceptor’, is released from that sin only by penance well performed. (Those) men, Pitszs, gods, (sacrificial) animals *, beasts and birds, and all other creatures movable or immovable, (who are) constantly devoted to penance, always reach perfection by penance. And in like manner the noble(-minded) gods went to heaven *. Those who without sloth perform actions with expectations, and being full of egoism, they go near Pragapati‘*. Those high-souled ones who are devoid of (the thought that this or that is) mine, and devoid of egoism, by means of a pure concentration (of mind) on contemplation, obtain the great and highest world. Those who best understand the self, attaining concentration (of mind) on contemplation °, and having their minds always tranquil, enter into the unperceived accumulation of happiness*. Those Nilakantha. Arguna Misra seems to interpret the last word, where his reading ‘is doubtful, to mean ‘difficult to do.’ ? Cf. Khandogya, p. 361. Except the destruction of the embryo (see Taitt. Aran. p. 870, but at Brihadaranyaka, p. 795, Kaushftaki, p- 77, and Apastamba 1, 6, 19, 16, the commentators render Bhrfwra by ‘learned Brahmama’), the rest are the great sins. But note that stealing gold, not theft generally, is mentioned as a great sin. * Or, perhaps, cattle. The original is pasu. ® See p. 160 supra, and cf. p. 178. * I.e. Kasyapa, as gods, &c. This seems to be Arguna Misra’s interpretation. This condition is inferior to that described in the following sentence. ® See p. 162, note 3. * Nflakan/ha’s rendering is ‘ that by which (worldly) happiness is 390 ANuGITA. who are free from (all thought that this or that is) mine, and who are free from egoism, attaining concentration (of mind) on contemplation’, enter the highest world of the great, which is the unperceived. Born from that same unperceived ! (principle), again acquiring knowledge, and getting rid of the (qualities of) passion and darkness, and resorting to the pure (quality of) goodness, a man gets rid of all sins, and abandons everything as fruitless. He should be understood to be the Kshetrag#a. He who understands him understands the Vedas*. Withdrawing from the mind the objects‘ of mental operations, a sage should sit down self-restrained. (He) necessarily. (becomes) that on which his mind® (is fixed). This is the eternal mystery. That which begins with the unperceived and ends with the gross objects * is stated to be of the nature of ignorance *. But (you should) learn that whose nature is devoid
3(He) necessarily. (becomes) that on which his mind® (is fixed). This is the eternal mystery. That which begins with the unperceived and ends with the gross objects * is stated to be of the nature of ignorance *. But (you should) learn that whose nature is devoid heightened.” He compares Brthad4ranyaka, p. 816. See also Taittirfya, p. 112. * See Gité, p. 128, note 1, where dhyana and yoga are taken separately. Here the compound is in the singular. Nflakassha’s reading is different. * The sense here is not quite clear. It seems, however, to be this. The acquisitions mentioned in the preceding sentence take the acquirers to some temporary world from which they afterwards return ; but when they get rid of the qualities, they get final emancipation. As to the unperceived, cf. inter alia Gita, p. 112, note 2. * Cf. Gfta, p. 111, and note 2 there. That seems to approach the question from the opposite point of view. * So Arguna Misra. At Gita XVI, 16, Aitta means the operation itself. That also will do here. * Cf. Gita, p. 78; Maitri, p.178; Prasna, p. 194; and the quotations at Sankhya-sfra, p. 3. * This phrase has occurred before ; it means all the developments which make up worldly life. See Sankhya-sdra, p. 5. * Sce p. 371 supra. CHAPTER XXXVI, 34. 391 of qualities. Two syllables! are death; three syllables the eternal Brahman. Mine is death, and not mine is the eternal*. Some men of dull understandings extol action. But as to the high-souled ancients they do not extol action*. By action a creature is born with a body and made up of the sixteen‘. Knowledge brings forth® the being, and that is acceptable and constitutes immortality. Therefore those who are far-sighted have no attachment to actions. This being is stated to be full of knowledge, not full of action®. The self-restrained man who thus understands the immortal, changeless, incomprehensible, and ever indestructible and unattached (principle), he dies not’. He who thus understands the self to which there is nothing prior, which is uncreated, changeless, unmoving *, which is incomprehensible (even) to those who feed on nectar, he certainly becomes immortal* and not to be restrained®, in consequence of these means". * See Santi Parvan (RAgadharma) XIII, 4. Cf. Maitrt, p. 180. This means the two and three syllables of ‘mama’ and ‘na mama,’ mine and not mine. Cf. Bribaddranyaka, p. 970, and Khandogya, p. 118, and p. 548, for a similar conceit. * Final emancipation follows on abandoning the idea of ‘mine ;’ bondage on harbouring it. * See Mundaka, p. 279. * The eleven organs and the five great elements which go to form the body. See Sankhya-k4rik4 3, and comment thereon ; Santi Parvan, chap. 210, st. 32 seq.; chap. 242, st. 7 seq.; Prasna, p. 230. ® T.e. shows. * Cf. Gita, p.118; Santi Parvan, ch. 242, st. 15. * See p. 367 supra, note 6; and cf. Kasha, pp. 155, 156.
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.
1Then 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 original is svabhiva, which Arguna Misra renders by Prakriti. ‘Actions’ both Nflakan/ha and Arguna Misra take to mean sacrifices, &c., and ‘cause’ the former interprets by Brahman ; the latter by tanm4tras or subtle elements, and adds, ‘the sense is— not by sacrifice or tanmAtras only.’ Nflakansha says, ‘The gods, &c., are produced by nature, as the gods, &c., seen in a dream.’ The meaning seems to be that there are energies in nature which evolve these forms of being. Cf. also Gité, p. 65. * I presume this means that the patriarchs (Martéi and others, says Nflakaw/ha) are also born again and again—that is to say, in different kalpas, I suppose—by nature only. cc2 388 anucitA., ever is produced from them! is dissolved in due time in those very five great elements, like billows in the ocean. The great elements are in every way (beyond) the elements that make up the world *. And he who is released, even from those five elements, goes to the highest goal. The Lord Pragapati created all this by the mind® only. And in the same manner‘ the sages attained the godhead § by means of penance *®. And in like manner, those who have achieved perfection, who have acquired concentration by a course of penance, and who likewise feed on fruits and roots, perceive the triple world’ here by penance. Medicines, and herbs, and the various sciences are all acquired* by means of penance alone. For all acquisition® has penance for its root. Whatever is difficult to obtain”, difficult to I think this must mean the elements, though it might at first sight be referred to the Brahmamas. * I.e. the gross elements, I take it; the others are the tanmitras. > Ie. the meditation which constitutes true knowledge, Arguna Misra. But see Gitd, p. 87, note 1, and Sankhya-sfitra. * I.e. by the mind, as to which cf. Taittirfya, p. 89; Kasha, p. 164. Arguna Misra says, ‘This apparent deviation from the ordinary modes of cause and effect is not altogether without parallel, so be adds this to show that.’ * Literally, ‘the gods,’ but the meaning seems to be that given in the text, as Arguna Misra says. * This is only the concentration of mind and senses on one object, Nilakan/ha. See p. 166, note 1 supra. * See p. 174 supra. * Literally, ‘are accomplished,’ which seems to mean that ther are acquired so as to be practically at one’s command when required, * The original word is derived from the same root as the subject of the last note. © Difficult to obtain=the seat of Indra, &c.; to learn= Vedas, &c.; to vanquish= fire, &c.; to pass through=a great deluge, &c., CHAPTER XXXVI, 23. 389
2© Difficult to obtain=the seat of Indra, &c.; to learn= Vedas, &c.; to vanquish= fire, &c.; to pass through=a great deluge, &c., CHAPTER XXXVI, 23. 389 learn, difficult to vanquish, and difficult to pass through ; all that can be accomplished by penance, for penance is difficult to overcome. One who drinks spirituous liquors, one who kills a Brahmana, one who steals, one who destroys an embryo, one who violates the bed of his preceptor’, is released from that sin only by penance well performed. (Those) men, Pitszs, gods, (sacrificial) animals *, beasts and birds, and all other creatures movable or immovable, (who are) constantly devoted to penance, always reach perfection by penance. And in like manner the noble(-minded) gods went to heaven *. Those who without sloth perform actions with expectations, and being full of egoism, they go near Pragapati‘*. Those high-souled ones who are devoid of (the thought that this or that is) mine, and devoid of egoism, by means of a pure concentration (of mind) on contemplation, obtain the great and highest world. Those who best understand the self, attaining concentration (of mind) on contemplation °, and having their minds always tranquil, enter into the unperceived accumulation of happiness*. Those Nilakantha. Arguna Misra seems to interpret the last word, where his reading ‘is doubtful, to mean ‘difficult to do.’ ? Cf. Khandogya, p. 361. Except the destruction of the embryo (see Taitt. Aran. p. 870, but at Brihadaranyaka, p. 795, Kaushftaki, p- 77, and Apastamba 1, 6, 19, 16, the commentators render Bhrfwra by ‘learned Brahmama’), the rest are the great sins. But note that stealing gold, not theft generally, is mentioned as a great sin. * Or, perhaps, cattle. The original is pasu. ® See p. 160 supra, and cf. p. 178. * I.e. Kasyapa, as gods, &c. This seems to be Arguna Misra’s interpretation. This condition is inferior to that described in the following sentence. ® See p. 162, note 3. * Nflakan/ha’s rendering is ‘ that by which (worldly) happiness is 390 ANuGITA. who are free from (all thought that this or that is) mine, and who are free from egoism, attaining concentration (of mind) on contemplation’, enter the highest world of the great, which is the unperceived. Born from that same unperceived ! (principle), again acquiring knowledge, and getting rid of the (qualities of) passion and darkness, and resorting to the pure (quality of) goodness, a man gets rid of all sins, and abandons everything as fruitless. He should be understood to be the Kshetrag#a. He who understands him understands the Vedas*. Withdrawing from the mind the objects‘ of mental operations, a sage should sit down self-restrained. (He) necessarily. (becomes) that on which his mind® (is fixed). This is the eternal mystery. That which begins with the unperceived and ends with the gross objects * is stated to be of the nature of ignorance *. But (you should) learn that whose nature is devoid
3(He) necessarily. (becomes) that on which his mind® (is fixed). This is the eternal mystery. That which begins with the unperceived and ends with the gross objects * is stated to be of the nature of ignorance *. But (you should) learn that whose nature is devoid heightened.” He compares Brthad4ranyaka, p. 816. See also Taittirfya, p. 112. * See Gité, p. 128, note 1, where dhyana and yoga are taken separately. Here the compound is in the singular. Nflakassha’s reading is different. * The sense here is not quite clear. It seems, however, to be this. The acquisitions mentioned in the preceding sentence take the acquirers to some temporary world from which they afterwards return ; but when they get rid of the qualities, they get final emancipation. As to the unperceived, cf. inter alia Gita, p. 112, note 2. * Cf. Gfta, p. 111, and note 2 there. That seems to approach the question from the opposite point of view. * So Arguna Misra. At Gita XVI, 16, Aitta means the operation itself. That also will do here. * Cf. Gita, p. 78; Maitri, p.178; Prasna, p. 194; and the quotations at Sankhya-sfra, p. 3. * This phrase has occurred before ; it means all the developments which make up worldly life. See Sankhya-sdra, p. 5. * Sce p. 371 supra. CHAPTER XXXVI, 34. 391 of qualities. Two syllables! are death; three syllables the eternal Brahman. Mine is death, and not mine is the eternal*. Some men of dull understandings extol action. But as to the high-souled ancients they do not extol action*. By action a creature is born with a body and made up of the sixteen‘. Knowledge brings forth® the being, and that is acceptable and constitutes immortality. Therefore those who are far-sighted have no attachment to actions. This being is stated to be full of knowledge, not full of action®. The self-restrained man who thus understands the immortal, changeless, incomprehensible, and ever indestructible and unattached (principle), he dies not’. He who thus understands the self to which there is nothing prior, which is uncreated, changeless, unmoving *, which is incomprehensible (even) to those who feed on nectar, he certainly becomes immortal* and not to be restrained®, in consequence of these means". * See Santi Parvan (RAgadharma) XIII, 4. Cf. Maitrt, p. 180. This means the two and three syllables of ‘mama’ and ‘na mama,’ mine and not mine. Cf. Bribaddranyaka, p. 970, and Khandogya, p. 118, and p. 548, for a similar conceit. * Final emancipation follows on abandoning the idea of ‘mine ;’ bondage on harbouring it. * See Mundaka, p. 279. * The eleven organs and the five great elements which go to form the body. See Sankhya-k4rik4 3, and comment thereon ; Santi Parvan, chap. 210, st. 32 seq.; chap. 242, st. 7 seq.; Prasna, p. 230. ® T.e. shows. * Cf. Gita, p.118; Santi Parvan, ch. 242, st. 15. * See p. 367 supra, note 6; and cf. Kasha, pp. 155, 156.
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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