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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1585, and Maitrt, p. a11, about asuras or demons. It is interesting to note that in the Introduction to the Mah4bhishya, there is an allusion to a story of the ‘demons’ being ‘ vanquished ’ in consequence of their grammatical blunders. CHAPTER II, 9. 153 from heedlessness the gods attained to the Brahman. Death, verily, does not devour living creatures like a tiger; for, indeed, his form is not to be perceived. Some! say that death is different from this, (named) Yama, who dwells in the self*; the (practice of the) life of Brahmaéérins (being) immortality. That god governs his kingdom in the world of the Pitrzs, (being) good to the good, and not good to (those who are) not good. That death, (or) heedlessness, develops in men as desire, and afterwards as wrath, and in the shape of delusion®. And then travelling in devious paths‘ through egoism, one does not attain to union ° with the self. Those who are deluded by it*, and who remain under its influence, depart from this (world), and there again fall down’. Then the deities* gather around them. And then he undergoes death after death °. Being attached to the fruit of action, on action presenting itself, they follow after it '°, and do not cross ' Those deluded by worldly objects; ‘this’ means ‘heedlessness.’ * Sankara cites a stanza from Manu, which says that king Yama Vaivasvata dwells in the heart of every one. Cf. Aitareyaupanishad, p.187. The following clause he understands to contain two epithets of Yama, meaning ‘immortal, and intent on the Brahman.’ I follow Nflakan/ha, but not very confidently. * Cf. Gttd, p. 57. Here we have the developments, the varying forms, of death or heedlessness. * J.e. paths contrary to Srutis and Smritis. * Concentration of mind on the self or Brahman. * Le. the egoism spoken of before. 7 J.e. to this mortal world. Cf. Git4, p. 84, and Brihad&rasyaka, pp- 855, 856. There = from the next world. Sankara says, ‘having lived there.’ * Le. the senses. Cf Gftdé, p. 123, and inter alia tsopanishad, p. 10. * Cf. Katha, p. 129, and Brthadarasyaka, p. 889. * Le. the fruit. Cf. Kaséa, p. 155, and Mundaka, p. 317. 154 SANATSUGATIYA.
2There = from the next world. Sankara says, ‘having lived there.’ * Le. the senses. Cf Gftdé, p. 123, and inter alia tsopanishad, p. 10. * Cf. Katha, p. 129, and Brthadarasyaka, p. 889. * Le. the fruit. Cf. Kaséa, p. 155, and Mundaka, p. 317. 154 SANATSUGATIYA. beyond death. And the embodied (self), in consequence of not understanding union? with the real entity, proceeds on all hands* with attachment to enjoyments. That?, verily, is the great source of delusion to the senses ; for by contact ‘ with unreal entities, his migrations® are (rendered) inevitable ; because having his inner self contaminated by contact with unreal entities, he devotes himself to objects of sense on all sides, pondering on them (only). (That) pondering, verily, first ruins * him; and soon afterwards desire and wrath, after attacking him. These? lead children to death. But sensible men cross beyond death by their good sense. He who pondering (on the self) destroys*® (the) fugitive (objects of sense), not even thinking of them through contempt (for them), and who being possessed of knowledge destroys desires in this way, becomes, as it were, the death of death (itself), and swallows (it) up*. The being who ' Le. its identity with the Brahman. 2? Te. in various forms of life, Nflakasfha. » The going about in search of enjoyments. * The contact leads to pondering on them, and that to desire, &c., as described further on. ® Through various lives. Birth and death are certain for him. ® Ie. causes oblivion of his real nature, Sankara. Cf. the whole train of cause and effect at Gfta, p. 50 supra. 7 T.e. the pondering, desire, wrath, &c. As to ‘children,’ cf. Kasha, pp. 96 and 123, where bala is contrasted with dhira, as here. The ‘good sense’ is of help in withstanding the temptations of worldly objects. * Destroys= abandons; pondering, just before this, is rendered by Sankara to mean ‘thinking of the objects as transient, impure,’ &c. ® Sankara cites on this a stanza of unknown authorship, which says, ‘The learned and clever man who knows the self, and by discrimination destroys all objects of sense, is said to be the death of death.’ See too p. 178 infra. CHAPTER II, 17. 155 pursues desires, is destroyed (in pursuing) after the desires’. But casting away desires, a being gets rid of all taint* whatever. This body, void of enlightenment ?, seems (to be) a hell for (all) beings. Those who are avaricious run about‘, going headlong to a ditch, A man, O Kshatriya! who contemns everything else® learns nothing. To him (the body is) like a tiger made of straw®. And this internal self (joined to) delusion and fear* in consequence of wrath and avarice, within your body,— that verily is death *. Understanding death * to be thus produced, and adhering to knowledge, one is not afraid of death '° in this (world). In his province death is destroyed, as a mortal (is destroyed) on arriving in the province of death. ‘
3Understanding death * to be thus produced, and adhering to knowledge, one is not afraid of death '° in this (world). In his province death is destroyed, as a mortal (is destroyed) on arriving in the province of death. ‘ Dhritarashéra said : The good, eternal, and most holy worlds", which * On this Nilakan/ha quotes these lines, ‘The antelope, elephant, butterfly, bee, and fish—these five are destroyed by the five,’ i.e. the five objects of sense, sound, &c. See Santi Parvan (Moksha Dharma), chap. 174, st. 45. * I.e. misery, Nilakan/ha; merit or sin, Sankara. ® I.e. void of discrimination between the real and unreal, Nflakantha; result of ignorance, Sankara. ‘A hell, as being full of filth,’ says Sankara, ‘such as phlegm, blood, excretions.’ Cf. Maitrtf, p. 48. ‘ As blind men groping about fall into a ditch, so do these, Sankara. * I.e. other than the sensuous objects he loves; ‘learns nothing’ about the supreme Self which he disregards. * Useless for any good purpose. ’ Cf. Taittirfya-upanishad, p. 102. * As being ruinous to oneself. Sankara compares Gfti, p. 68. Cf. also Taittirtya-upanishad, p. 103, and see Brshadaramyaka, p. 61. ® Le. heedlessness and its developments as stated. * Sankara cites on this Taittirtya-upanishad, p. 78. " Such as Satyaloka, &c. 156 SANATSUGATIYA. are mentioned (as attainable) by the twice-born by means of worship’, those, say the Vedas, are the highest aim*. How is it, then, that one who understands this does not resort to action ? Sanatsugata said : (Thinking) so, an ignorant man does resort to action. The Vedas likewise do lay down various benefits * (for him). But that‘ (man) comes not hither*. (Becoming) the supreme self*, he attains the supreme, by the (right) path destroying the wrong paths 7. Dhritarashéra said : Who ® is it that constrains this unborn primeval (self), if it is (itself) all this severally ®? And what ? Gyotish/oma, Asvamedha, and other rites. * As leading to final emancipation. * I.e. objects for which various ceremonies (or ‘ actions’) should be performed. * Ie. the man of knowledge. * Le. into the sphere of action. Cf. Gitd, p. 48. * Knowing the supreme self is identical with becoming the supreme self, Muadaka, p. 323. 7 Le. getting rid of the paths which keep one away from the Brahman by means of contemplation of the Brahman, &c. _Nilakansha renders ‘right path’ to mean the Sushumad passage by which the soul proceeds to final emancipation, see KAandogya, p- 70; Kasha, p. 157. * Sankara says: ‘ Having shown that true death is heedlessness, and having shown that heedlessness in its forms of anger &c. is the cause of all evil, and having also shown that death is destroyed by true knowledge, and having shown further that heaven &c. are really not man’s highest goal; the author has also implied the unity of the supreme and individual self. On that arises a doubt. which is stated in this passage.’
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.
1585, and Maitrt, p. a11, about asuras or demons. It is interesting to note that in the Introduction to the Mah4bhishya, there is an allusion to a story of the ‘demons’ being ‘ vanquished ’ in consequence of their grammatical blunders. CHAPTER II, 9. 153 from heedlessness the gods attained to the Brahman. Death, verily, does not devour living creatures like a tiger; for, indeed, his form is not to be perceived. Some! say that death is different from this, (named) Yama, who dwells in the self*; the (practice of the) life of Brahmaéérins (being) immortality. That god governs his kingdom in the world of the Pitrzs, (being) good to the good, and not good to (those who are) not good. That death, (or) heedlessness, develops in men as desire, and afterwards as wrath, and in the shape of delusion®. And then travelling in devious paths‘ through egoism, one does not attain to union ° with the self. Those who are deluded by it*, and who remain under its influence, depart from this (world), and there again fall down’. Then the deities* gather around them. And then he undergoes death after death °. Being attached to the fruit of action, on action presenting itself, they follow after it '°, and do not cross ' Those deluded by worldly objects; ‘this’ means ‘heedlessness.’ * Sankara cites a stanza from Manu, which says that king Yama Vaivasvata dwells in the heart of every one. Cf. Aitareyaupanishad, p.187. The following clause he understands to contain two epithets of Yama, meaning ‘immortal, and intent on the Brahman.’ I follow Nflakan/ha, but not very confidently. * Cf. Gttd, p. 57. Here we have the developments, the varying forms, of death or heedlessness. * J.e. paths contrary to Srutis and Smritis. * Concentration of mind on the self or Brahman. * Le. the egoism spoken of before. 7 J.e. to this mortal world. Cf. Git4, p. 84, and Brihad&rasyaka, pp- 855, 856. There = from the next world. Sankara says, ‘having lived there.’ * Le. the senses. Cf Gftdé, p. 123, and inter alia tsopanishad, p. 10. * Cf. Katha, p. 129, and Brthadarasyaka, p. 889. * Le. the fruit. Cf. Kaséa, p. 155, and Mundaka, p. 317. 154 SANATSUGATIYA.
2There = from the next world. Sankara says, ‘having lived there.’ * Le. the senses. Cf Gftdé, p. 123, and inter alia tsopanishad, p. 10. * Cf. Katha, p. 129, and Brthadarasyaka, p. 889. * Le. the fruit. Cf. Kaséa, p. 155, and Mundaka, p. 317. 154 SANATSUGATIYA. beyond death. And the embodied (self), in consequence of not understanding union? with the real entity, proceeds on all hands* with attachment to enjoyments. That?, verily, is the great source of delusion to the senses ; for by contact ‘ with unreal entities, his migrations® are (rendered) inevitable ; because having his inner self contaminated by contact with unreal entities, he devotes himself to objects of sense on all sides, pondering on them (only). (That) pondering, verily, first ruins * him; and soon afterwards desire and wrath, after attacking him. These? lead children to death. But sensible men cross beyond death by their good sense. He who pondering (on the self) destroys*® (the) fugitive (objects of sense), not even thinking of them through contempt (for them), and who being possessed of knowledge destroys desires in this way, becomes, as it were, the death of death (itself), and swallows (it) up*. The being who ' Le. its identity with the Brahman. 2? Te. in various forms of life, Nflakasfha. » The going about in search of enjoyments. * The contact leads to pondering on them, and that to desire, &c., as described further on. ® Through various lives. Birth and death are certain for him. ® Ie. causes oblivion of his real nature, Sankara. Cf. the whole train of cause and effect at Gfta, p. 50 supra. 7 T.e. the pondering, desire, wrath, &c. As to ‘children,’ cf. Kasha, pp. 96 and 123, where bala is contrasted with dhira, as here. The ‘good sense’ is of help in withstanding the temptations of worldly objects. * Destroys= abandons; pondering, just before this, is rendered by Sankara to mean ‘thinking of the objects as transient, impure,’ &c. ® Sankara cites on this a stanza of unknown authorship, which says, ‘The learned and clever man who knows the self, and by discrimination destroys all objects of sense, is said to be the death of death.’ See too p. 178 infra. CHAPTER II, 17. 155 pursues desires, is destroyed (in pursuing) after the desires’. But casting away desires, a being gets rid of all taint* whatever. This body, void of enlightenment ?, seems (to be) a hell for (all) beings. Those who are avaricious run about‘, going headlong to a ditch, A man, O Kshatriya! who contemns everything else® learns nothing. To him (the body is) like a tiger made of straw®. And this internal self (joined to) delusion and fear* in consequence of wrath and avarice, within your body,— that verily is death *. Understanding death * to be thus produced, and adhering to knowledge, one is not afraid of death '° in this (world). In his province death is destroyed, as a mortal (is destroyed) on arriving in the province of death. ‘
3Understanding death * to be thus produced, and adhering to knowledge, one is not afraid of death '° in this (world). In his province death is destroyed, as a mortal (is destroyed) on arriving in the province of death. ‘ Dhritarashéra said : The good, eternal, and most holy worlds", which * On this Nilakan/ha quotes these lines, ‘The antelope, elephant, butterfly, bee, and fish—these five are destroyed by the five,’ i.e. the five objects of sense, sound, &c. See Santi Parvan (Moksha Dharma), chap. 174, st. 45. * I.e. misery, Nilakan/ha; merit or sin, Sankara. ® I.e. void of discrimination between the real and unreal, Nflakantha; result of ignorance, Sankara. ‘A hell, as being full of filth,’ says Sankara, ‘such as phlegm, blood, excretions.’ Cf. Maitrtf, p. 48. ‘ As blind men groping about fall into a ditch, so do these, Sankara. * I.e. other than the sensuous objects he loves; ‘learns nothing’ about the supreme Self which he disregards. * Useless for any good purpose. ’ Cf. Taittirfya-upanishad, p. 102. * As being ruinous to oneself. Sankara compares Gfti, p. 68. Cf. also Taittirtya-upanishad, p. 103, and see Brshadaramyaka, p. 61. ® Le. heedlessness and its developments as stated. * Sankara cites on this Taittirtya-upanishad, p. 78. " Such as Satyaloka, &c. 156 SANATSUGATIYA. are mentioned (as attainable) by the twice-born by means of worship’, those, say the Vedas, are the highest aim*. How is it, then, that one who understands this does not resort to action ? Sanatsugata said : (Thinking) so, an ignorant man does resort to action. The Vedas likewise do lay down various benefits * (for him). But that‘ (man) comes not hither*. (Becoming) the supreme self*, he attains the supreme, by the (right) path destroying the wrong paths 7. Dhritarashéra said : Who ® is it that constrains this unborn primeval (self), if it is (itself) all this severally ®? And what ? Gyotish/oma, Asvamedha, and other rites. * As leading to final emancipation. * I.e. objects for which various ceremonies (or ‘ actions’) should be performed. * Ie. the man of knowledge. * Le. into the sphere of action. Cf. Gitd, p. 48. * Knowing the supreme self is identical with becoming the supreme self, Muadaka, p. 323. 7 Le. getting rid of the paths which keep one away from the Brahman by means of contemplation of the Brahman, &c. _Nilakansha renders ‘right path’ to mean the Sushumad passage by which the soul proceeds to final emancipation, see KAandogya, p- 70; Kasha, p. 157. * Sankara says: ‘ Having shown that true death is heedlessness, and having shown that heedlessness in its forms of anger &c. is the cause of all evil, and having also shown that death is destroyed by true knowledge, and having shown further that heaven &c. are really not man’s highest goal; the author has also implied the unity of the supreme and individual self. On that arises a doubt. which is stated in this passage.’
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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