Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See 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. * Ie. which remains unconcerned, cf. tsa, p. 10. ApQrvam (to which there is nothing prior), Arguna Misra renders by ‘not familiarly known,’ and Nilakansha by ‘not understood by any other means of knowledge.’ See also Brihad&ramyaka, p. 502, and Sankara on that. ® This is not very clear, but 1 suppose the meaning to be the same as that of ‘unconquerable’ at p. 161, and see p. 231. * T.e. the means mentioned further on, says Nflakaséha. 392 ANUGITA. Expelling all impressions, and restraining the self in the self*, he understands that holy Brahman. than which nothing greater exists. And when the understanding is clear, he attains tranquillity. And the nature of tranquillity is as when one sees a dream‘, This® is the goal of those emancipated ones who are intent on knowledge. And they see all the movements® which are produced by development. This is the goal of those who are indifferent (to the world). This is the eternal piety. This is what is acquired by men of knowledge. This is the uncensured (mode of) conduct. This goal can be reached by one who is alike to all beings’, who is without attachment, who is without expectations, 1 Impressions from external causes. Cf. inter alia Sankhya-sétra III, 83; see, too, pp, 247-358 supra and notes there. ? Le. restraining the mind in the lotus-like heart, Nilakan/ha. Cf. as to this, pp. 248, 372 inter alia. ® Cf. Gitd, p. 1. See also Maitri-upanishad, p. 176, and Muszdaka, P- 314. * Arguna Misra says, ‘ The nature of tranquillity is this, that in that state you perceive everything to be unreal like what is seen in a dream.’ Nflakansha says, ‘The nature of tranquillity is this, thar in that state the self abides without attachment to the body, and any external objects, but working within itself as in a dream.’ But see on this Kasha, p. 147. 5 Viz. tranquillity, Nilakaséha. * Ie, says Nfilakanfha, they see all worldly objects past and future. Arguna Misra, ‘They see the actions performed for some wealth and so forth. I am not satisfied with either meaning. Arguna Misra’s is besides based on a reading different from that adopted in the text, namely, ParimAnagaA, instead of Pariximagts. I think ‘ parizama’ is the development which, according to the Sankhya philosophy, produces the universe, and the movements are the actions which that development—namely, here the activity of egoism and its products—occasions. Cf. as to some extent supporting this, Sankhya-sara, p. 16. * See inter alia Git4é, pp. 68-70. \ CHAPTER XXXVI, 46. 393 and who looks alike on everything’. I have now declared everything to you, O best of Brahmaxza sages! Act thus forthwith; then you will acquire perfection. The preceptor said:
2as to some extent supporting this, Sankhya-sara, p. 16. * See inter alia Git4é, pp. 68-70. \ CHAPTER XXXVI, 46. 393 and who looks alike on everything’. I have now declared everything to you, O best of Brahmaxza sages! Act thus forthwith; then you will acquire perfection. The preceptor said: Thus instructed by the preceptor Brahman, those high-souled sages acted accordingly, and then attained to the worlds*. Do you, too, O noble person, of pure self! duly act according to the words of Brahman which I have stated. Then will you attain perfection. Vasudeva said: That pupil thus instructed in the highest piety by the preceptor, did everything (accordingly), O son of Kuntt! and then attained final emancipation. And the pupil, having done all he should have done, attained to that seat, O supporter of the family of the Kauravas! going to which one grieves not *. Arguna said: Who, indeed, was that Brahmaza, O Krishna! and who the pupil, O Gan4rdana! If this verily is fit to be heard by me, O Lord! then tell it me. Vasudeva said : I* am the preceptor, O you of mighty arms! and * See inter alia Git4, pp. 68-70. ? Le., 1 presume, Bhdr and the rest. But see also AAandogya, Pp. 272, 541, 620, and Brshadaranyaka, pp. 302, 608. * See p. 285 supra, and cf. inter alia KAandogya, p. 550. * Le. I, the Kshetraga#a, am the preceptor, and the mind is that which has to be taught. This shows that one’s instructor must be oneself, Nilakan/ha. Arguna Misra says, ‘I am the preceptor, the mind is the pupil. The meaning of this is that anybody who has not acquired knowledge is treated here as a pupil; there is no other special pupil intended.’ Cf. also p. 310 supra. 394 ANUGITA. know the mind to be my pupil. And, O Dhanaggaya! I have related this mystery to you out of love for you. If you have love for me, O supporter of the family of the Kauravas! then having heard this (instruction) relating to the self, always duly act ' (according to it). Then when this piety is duly practised, you will attain the absolute final emancipation, getting rid of all sins. It was this same thing I stated to you before? when the time for battle had come, O you of mighty arms! Therefore fix your mind on this. And now’, O chief of the descendants of Bharata! it is long since I saw the lord my father. I wish to see him, with your consent, O Phalguna ‘! Vaisampayana said: When Kvishna spoke these words, Dhanasgaya replied (saying), ‘O Krvzshza! let us verily go to-day to the city of Gagasa’. Be pleased, O you who understand piety! to see there king Yudhish/¢4ira, who is of a devout heart, and after taking leave of him to go to your own city.’ ' Nilaka#fha interprets the words without supplying anything, thus ‘be devoted to yama niyama,’ &c. Yama &c. are the eight requisites for Yoga or concentration of mind as taught by Pataagali. * That is to say, in the Gita.
3Yama &c. are the eight requisites for Yoga or concentration of mind as taught by Pataagali. * That is to say, in the Gita. > Here he takes up the thread of the story. In the first chapter it was hinted that Krishna was anxious to go to Dvarak4. ‘ This is a name of Arguna., * I.e. Hastinapur, the capital of the Pandavas. They were, when the dialogue was held, at Indraprastha. See p. 229 supra. INDEX OF PRINCIPAL MATTERS. In this Index, Roman and Italic letters, long and short vowels have been classed together. A, the letter, page go. Abandonment, 49, 67, 71, 101, 110, 121, 322, 323,154, 168, 377, 182, 246, 280, 283, 326, 369, 370, 371; 373, 390. See Renunciation. Abhimanyu, 37, 39. Abhiras, 295. Abiding in everything. See Within. Abiding together. See Unity. Abode of Brahman. See Identification, Seat, and Unity. Abortive, nothing in Yoga, 47, 72. See Action, Life, Resolution, and Vain. Abridging, 357. Absolute, 248, 310, 367, 394. Absolution. See Release. Absorbent, 84, 104, 106,112, 191,258, 268, 279, 286, 318, See Assimilation, Dissolution, Life-winds. Absorption, 331, 341, 342, 351, 366, 385. See Assimilation. Abstinence, 50. Abstraction, 10, 68, 69, 70, 75, 77, 78, 79, 86, 100, 114, 128, 128, See Concentration. Abuse, 166, 323. Acceptable, 391. Acceptance, 324, 325, 359, 364. Accessible, Supreme ing, 71, 79. See Approaching and Attainment. Accomplishment of all duty, 54, 114, 169, 193, 337, 344, 380, 388, 389, 393. Accumulation, 355) 354, 368. — of honey, 188. — of sin and merit. See Happiness, Merit, and Sin. Acid, 118, Acquisition, 48, 49, 55, 59, 7°, 74 84,315, 333, 327, 332, oa 373, 376, 388, 392. See Bod est, 70, 225. — new, — of anything desired, "See Desire. Act, auspicious, See Auspicious. — thought and word. See Body, Mind, and Speech. Action, 48, 49, 52, 53, 54) 55» 56, 59, 60, 62, 63, 65, 67, 77, 81, 83, 95, 98, 99, 102, 103, 106, 108, r09, 110, 125,215, 127, 128, 121,122, 123, 124,125, 127, 128,152, 153, 156, 179, 180, 182, 184,185,188, 191, 193, 232, 233,238, 240, 241, 243, 244, 256, 261, 278, 279,280, 283, 286, 289, 293, 297, 302, 306, 307) 309, 313, 314, 305, 316, 319, 320, 321, 326, 338, 339, 348, 349, 355, 357) 358, 365, 368, 369, 370, 374, 375» 377) 380, 381, 382, 385, 387, 389, 391, 393. — abandonment of. See Abandonment and Inaction. — bond of, 47, 53, 59, 60, 61, 62, 63, 64, 65, 8a, 85, 107, 108, 115, bee! 307. See Taint. — burning “of, See Burning. — capacity for, 65, 104, 241. — causes of, 65, 123, 278. _ dedication of, to Brahman, 55, 61, 64, 83, 85, 100, 10§, 128, 168. Renunciation. — defect in, cured, 131. — destruction of, 241, 242. See Destruction. — different from soul. See Soul. — evil, 121, 127, 235, 238, 240, 242, 257, 302, 320, — exhaustion of, 236, 237, 240, 241, 242. — ferocious. See Ferocious, — freedom from. See Freedom. — fruit of. See Fruit. — instrument of. See Instrument. — man of, 73, 255, 256. — marks of, 239, 321.
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.
1See 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. * Ie. which remains unconcerned, cf. tsa, p. 10. ApQrvam (to which there is nothing prior), Arguna Misra renders by ‘not familiarly known,’ and Nilakansha by ‘not understood by any other means of knowledge.’ See also Brihad&ramyaka, p. 502, and Sankara on that. ® This is not very clear, but 1 suppose the meaning to be the same as that of ‘unconquerable’ at p. 161, and see p. 231. * T.e. the means mentioned further on, says Nflakaséha. 392 ANUGITA. Expelling all impressions, and restraining the self in the self*, he understands that holy Brahman. than which nothing greater exists. And when the understanding is clear, he attains tranquillity. And the nature of tranquillity is as when one sees a dream‘, This® is the goal of those emancipated ones who are intent on knowledge. And they see all the movements® which are produced by development. This is the goal of those who are indifferent (to the world). This is the eternal piety. This is what is acquired by men of knowledge. This is the uncensured (mode of) conduct. This goal can be reached by one who is alike to all beings’, who is without attachment, who is without expectations, 1 Impressions from external causes. Cf. inter alia Sankhya-sétra III, 83; see, too, pp, 247-358 supra and notes there. ? Le. restraining the mind in the lotus-like heart, Nilakan/ha. Cf. as to this, pp. 248, 372 inter alia. ® Cf. Gitd, p. 1. See also Maitri-upanishad, p. 176, and Muszdaka, P- 314. * Arguna Misra says, ‘ The nature of tranquillity is this, that in that state you perceive everything to be unreal like what is seen in a dream.’ Nflakansha says, ‘The nature of tranquillity is this, thar in that state the self abides without attachment to the body, and any external objects, but working within itself as in a dream.’ But see on this Kasha, p. 147. 5 Viz. tranquillity, Nilakaséha. * Ie, says Nfilakanfha, they see all worldly objects past and future. Arguna Misra, ‘They see the actions performed for some wealth and so forth. I am not satisfied with either meaning. Arguna Misra’s is besides based on a reading different from that adopted in the text, namely, ParimAnagaA, instead of Pariximagts. I think ‘ parizama’ is the development which, according to the Sankhya philosophy, produces the universe, and the movements are the actions which that development—namely, here the activity of egoism and its products—occasions. Cf. as to some extent supporting this, Sankhya-sara, p. 16. * See inter alia Git4é, pp. 68-70. \ CHAPTER XXXVI, 46. 393 and who looks alike on everything’. I have now declared everything to you, O best of Brahmaxza sages! Act thus forthwith; then you will acquire perfection. The preceptor said:
2as to some extent supporting this, Sankhya-sara, p. 16. * See inter alia Git4é, pp. 68-70. \ CHAPTER XXXVI, 46. 393 and who looks alike on everything’. I have now declared everything to you, O best of Brahmaxza sages! Act thus forthwith; then you will acquire perfection. The preceptor said: Thus instructed by the preceptor Brahman, those high-souled sages acted accordingly, and then attained to the worlds*. Do you, too, O noble person, of pure self! duly act according to the words of Brahman which I have stated. Then will you attain perfection. Vasudeva said: That pupil thus instructed in the highest piety by the preceptor, did everything (accordingly), O son of Kuntt! and then attained final emancipation. And the pupil, having done all he should have done, attained to that seat, O supporter of the family of the Kauravas! going to which one grieves not *. Arguna said: Who, indeed, was that Brahmaza, O Krishna! and who the pupil, O Gan4rdana! If this verily is fit to be heard by me, O Lord! then tell it me. Vasudeva said : I* am the preceptor, O you of mighty arms! and * See inter alia Git4, pp. 68-70. ? Le., 1 presume, Bhdr and the rest. But see also AAandogya, Pp. 272, 541, 620, and Brshadaranyaka, pp. 302, 608. * See p. 285 supra, and cf. inter alia KAandogya, p. 550. * Le. I, the Kshetraga#a, am the preceptor, and the mind is that which has to be taught. This shows that one’s instructor must be oneself, Nilakan/ha. Arguna Misra says, ‘I am the preceptor, the mind is the pupil. The meaning of this is that anybody who has not acquired knowledge is treated here as a pupil; there is no other special pupil intended.’ Cf. also p. 310 supra. 394 ANUGITA. know the mind to be my pupil. And, O Dhanaggaya! I have related this mystery to you out of love for you. If you have love for me, O supporter of the family of the Kauravas! then having heard this (instruction) relating to the self, always duly act ' (according to it). Then when this piety is duly practised, you will attain the absolute final emancipation, getting rid of all sins. It was this same thing I stated to you before? when the time for battle had come, O you of mighty arms! Therefore fix your mind on this. And now’, O chief of the descendants of Bharata! it is long since I saw the lord my father. I wish to see him, with your consent, O Phalguna ‘! Vaisampayana said: When Kvishna spoke these words, Dhanasgaya replied (saying), ‘O Krvzshza! let us verily go to-day to the city of Gagasa’. Be pleased, O you who understand piety! to see there king Yudhish/¢4ira, who is of a devout heart, and after taking leave of him to go to your own city.’ ' Nilaka#fha interprets the words without supplying anything, thus ‘be devoted to yama niyama,’ &c. Yama &c. are the eight requisites for Yoga or concentration of mind as taught by Pataagali. * That is to say, in the Gita.
3Yama &c. are the eight requisites for Yoga or concentration of mind as taught by Pataagali. * That is to say, in the Gita. > Here he takes up the thread of the story. In the first chapter it was hinted that Krishna was anxious to go to Dvarak4. ‘ This is a name of Arguna., * I.e. Hastinapur, the capital of the Pandavas. They were, when the dialogue was held, at Indraprastha. See p. 229 supra. INDEX OF PRINCIPAL MATTERS. In this Index, Roman and Italic letters, long and short vowels have been classed together. A, the letter, page go. Abandonment, 49, 67, 71, 101, 110, 121, 322, 323,154, 168, 377, 182, 246, 280, 283, 326, 369, 370, 371; 373, 390. See Renunciation. Abhimanyu, 37, 39. Abhiras, 295. Abiding in everything. See Within. Abiding together. See Unity. Abode of Brahman. See Identification, Seat, and Unity. Abortive, nothing in Yoga, 47, 72. See Action, Life, Resolution, and Vain. Abridging, 357. Absolute, 248, 310, 367, 394. Absolution. See Release. Absorbent, 84, 104, 106,112, 191,258, 268, 279, 286, 318, See Assimilation, Dissolution, Life-winds. Absorption, 331, 341, 342, 351, 366, 385. See Assimilation. Abstinence, 50. Abstraction, 10, 68, 69, 70, 75, 77, 78, 79, 86, 100, 114, 128, 128, See Concentration. Abuse, 166, 323. Acceptable, 391. Acceptance, 324, 325, 359, 364. Accessible, Supreme ing, 71, 79. See Approaching and Attainment. Accomplishment of all duty, 54, 114, 169, 193, 337, 344, 380, 388, 389, 393. Accumulation, 355) 354, 368. — of honey, 188. — of sin and merit. See Happiness, Merit, and Sin. Acid, 118, Acquisition, 48, 49, 55, 59, 7°, 74 84,315, 333, 327, 332, oa 373, 376, 388, 392. See Bod est, 70, 225. — new, — of anything desired, "See Desire. Act, auspicious, See Auspicious. — thought and word. See Body, Mind, and Speech. Action, 48, 49, 52, 53, 54) 55» 56, 59, 60, 62, 63, 65, 67, 77, 81, 83, 95, 98, 99, 102, 103, 106, 108, r09, 110, 125,215, 127, 128, 121,122, 123, 124,125, 127, 128,152, 153, 156, 179, 180, 182, 184,185,188, 191, 193, 232, 233,238, 240, 241, 243, 244, 256, 261, 278, 279,280, 283, 286, 289, 293, 297, 302, 306, 307) 309, 313, 314, 305, 316, 319, 320, 321, 326, 338, 339, 348, 349, 355, 357) 358, 365, 368, 369, 370, 374, 375» 377) 380, 381, 382, 385, 387, 389, 391, 393. — abandonment of. See Abandonment and Inaction. — bond of, 47, 53, 59, 60, 61, 62, 63, 64, 65, 8a, 85, 107, 108, 115, bee! 307. See Taint. — burning “of, See Burning. — capacity for, 65, 104, 241. — causes of, 65, 123, 278. _ dedication of, to Brahman, 55, 61, 64, 83, 85, 100, 10§, 128, 168. Renunciation. — defect in, cured, 131. — destruction of, 241, 242. See Destruction. — different from soul. See Soul. — evil, 121, 127, 235, 238, 240, 242, 257, 302, 320, — exhaustion of, 236, 237, 240, 241, 242. — ferocious. See Ferocious, — freedom from. See Freedom. — fruit of. See Fruit. — instrument of. See Instrument. — man of, 73, 255, 256. — marks of, 239, 321.
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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