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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1O Sanatsugata! tell (me) how I should understand that, O Lord! Sanatsugata said: This penance, free from sin’, is called pure*; and this pure penance becomes developed and well developed, not otherwise®. All this'®, O Kshatriya! ' Cf. SvetAsvatara, p. 327; Mundaka, p. 323. * So Sankara. Nilakan/ha takes the original word to mean ‘the group of the senses,’ and the whole phrase to mean ‘enjoyments of sense.’ Nilakas/ha is supported by a passage further on, p- 167. But as to ‘those who wish for heaven,’ cf. Gita, pp. 48-84. § Te. in the form of merit, &c. * Cf. Gft4, p. 84. * Cf. KA4&ndogya, p. 23. Brahmasas=those that know the Brahman. See p. 171 infra. * I am not quite sure about the meaning of the original here. Rrddha, which I have rendered ‘ developed,’ Nflakan/ha understands to mean ‘what is performed merely for show.’ What has been rendered ‘well developed’ in the text, Nilakan/ha takes to mean ‘performed from some desire,’ &c. 7 Anger, desire, &c. * The original is kevala. Nflakantha says it is so called as being a means of kaivalya, ‘ final emancipation.’ * I.e. not that which is not free from sin, which latter is not developed at all. * All objects of enjoyment, Nilakaw/Aa. 166 SANATSUGATIYA. has for its root that penance about which you question me. By penance', those conversant with the Vedas attained immortality, after departing from this world. DhrvztarAsh¢ra said: I have heard about penance free from sin, O Sanatsugdéta! Tell me what is the sin (connected) with penance, so that I may understand the eternal mystery ?, Sanatsugata said: The twelve beginning with wrath, and likewise the seven cruelties, are the defects (connected) with it; and there are (stated) in the Sdstras twelve merits (connected) with it, beginning with knowledge, which are known to the twice-born, and may be developed. Wrath, desire*, avarice, delusion ‘, craving®, mercilessness, censoriousness, vanity, grief®, attachment’, envy’, reviling others—these twelve should always be avoided by a man of high quali- ’ Cf. Brihadaranyaka, p. 899. Tapas is variously rendered. See inter alia, Prasna, pp. 162-170; Svet4svatara, p. 307; Mundaka, pp. 270-280, 311-314; Khaindogya, p. 136; Anugita, pp. 247, 339. * Te. Brahma-vidya, or science of the Brahman, Nilakam/ha ; the Brahman itself, Sankara. * Te. lust. * Want of discrimination between right and wrong. ® Desire to taste worldly objects. * For the loss of anything desired. T Desire to enjoy worldly objects. The difference between this and craving, according to Sankara, appears to be between merely tasting and continual enjoyment. According to Nilakamsha, the former is a desire which is never contented; the latter is merely a general liking. * Impatience of other people’s prosperity ; censoriousness being the pointing out of flaws in other people’s merits; and reviling being an ignoring of the merits and merely abusing. CHAPTER III, 19. 167
2* Impatience of other people’s prosperity ; censoriousness being the pointing out of flaws in other people’s merits; and reviling being an ignoring of the merits and merely abusing. CHAPTER III, 19. 167 fications'. These, O king of kings! attend each and every man, wishing to find some opening’, as a hunter (watches) animals. [Boastful, lustful, haughty, irascible, unsteady*, one who does not protect (those dependent‘ on him), these six sinful acts are performed by sinful men who are not afraid (even) in the midst of great danger ®.] One whose thoughts are (all) about enjoyments, who prospers by injuring (others), who repents of generosity, who is miserly, who is devoid of the power® (of knowledge), who esteems the group” (of the senses), who hates his wife *—these seven, different (from those previously mentioned), are the seven forms of cruelty. Knowledge, truth, self-restraint, sacred learning, freedom from animosity (towards living beings), modesty *, endurance'*, freedom from censoriousness, sacrifice, gift, courage "', quiescence !*,— these are the twelve great observances * of a Brahmasa. Whoever is not devoid of these twelve can govern this whole world, and those who are 1 Scil. for attaining to the Brahman. * Some weak point by which they may attack a man. ® Fickle in friendship, &c. * Such as a wife, &c. * Connected with this or the next world, Nflakan/ha. This and a stanza further on I place witbin brackets, as it is not quite certain whether Sankara’s copy had them, though they are now in some of our copies of the text with his commentary. See Introduction. * Cf. Muadaka, p. 319; KA&ndogya, p. 494. * See note 2, at page 165. * The wife having no other protector. * See note 4, at page 162. '* Of pairs of opposites, such as heat and cold, &c. “ Restraint of senses in presence of their objects. * Cf. Gita, pp. 69, 70. %* Which are serviceable in attaining the highest goal. 168 SANATSUGATIYA.
3* The wife having no other protector. * See note 4, at page 162. '* Of pairs of opposites, such as heat and cold, &c. “ Restraint of senses in presence of their objects. * Cf. Gita, pp. 69, 70. %* Which are serviceable in attaining the highest goal. 168 SANATSUGATIYA. possessed of three, two, or even one (of these) become, in (due) course, distinguished (for knowledge) and identified with the Brahman'. ([Self-restraint, abandonment’, and freedom from heedlessness—on these depends immortality. And the talented Brahmazas say that truth is chief over them.] Selfrestraint has eighteen defects; if (any one of them is) committed, it is an obstacle (to self-restraint). They are thus stated. Untruthfulness, backbiting, thirst *, antipathy (to all beings), darkness‘, repining’, hatred* of people, haughtiness, quarrelsomeness, injuring living creatures, reviling others, garrulity, vexation’, want of endurance®, want of courage ®, imperfection ', sinful conduct, and slaughter. That is called self-restraint by the good, which is free from these defects. Frenzy has eighteen defects"; and abandonment is of six kinds. The contraries of those which have been laid down " are stated to be the defects of frenzy. Abandonment of six kinds is excellent. Of those six, the third is hard to achieve. With it one certainly crosses ' The original is the word ‘taciturnity’ as at p. 162 supra. * Offering one’s acts to God (Nilakansha), as to which ef. Gita, p. 64. See also p. 182 infra for this stanza. 5 Ie. for objects of sense. * Ignorance. * Discontent even when one obtains much. * This is active; antipathy is passive only. 7 Of oneself, by brooding on evil. Cf. Taittiriya, p. 119. One copy of Sankara’s commentary says this means ‘thinking ill of others without cause.’ * Of pairs of opposites. * Restraint of senses in presence of their objects. © Te. of piety, knowledge, and indifference to worldly objects. " Le. qualities which destroy it. ® Scil. as defects of self-restraint, viz. uniruthfulness, &c. CHAPTER III, 27. 169 beyond all misery without distinction’. That being achieved, (everything) is accomplished*. The (first is the) giving away of sons and wealth to a deserving man who asks (for them); the second is gifts at Vedic ceremonies, and gifts at ceremonies laid down in the Smvttis®. The abandonment of desires, O king of kings! by means of indifference (to worldly objects) is laid down as the third‘. With these one should become free from heedlessness. That freedom from heedlessness, too, has eight characteristics, and is (a) great (merit). Truthfulness, concentration, absorbed contemplation, reflexion , and also indifference (to worldly objects), not stealing °, living the life of a Brahma4arin, and Scil. any distinction as to physical, mental, or that which is caused by superhuman agency. * Literally, ‘all is conquered.’ Everything that needs to be done is done. Cf. Kas/hopanishad, p. 155; Musdaka, p. 317.
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.
1O Sanatsugata! tell (me) how I should understand that, O Lord! Sanatsugata said: This penance, free from sin’, is called pure*; and this pure penance becomes developed and well developed, not otherwise®. All this'®, O Kshatriya! ' Cf. SvetAsvatara, p. 327; Mundaka, p. 323. * So Sankara. Nilakan/ha takes the original word to mean ‘the group of the senses,’ and the whole phrase to mean ‘enjoyments of sense.’ Nilakas/ha is supported by a passage further on, p- 167. But as to ‘those who wish for heaven,’ cf. Gita, pp. 48-84. § Te. in the form of merit, &c. * Cf. Gft4, p. 84. * Cf. KA4&ndogya, p. 23. Brahmasas=those that know the Brahman. See p. 171 infra. * I am not quite sure about the meaning of the original here. Rrddha, which I have rendered ‘ developed,’ Nflakan/ha understands to mean ‘what is performed merely for show.’ What has been rendered ‘well developed’ in the text, Nilakan/ha takes to mean ‘performed from some desire,’ &c. 7 Anger, desire, &c. * The original is kevala. Nflakantha says it is so called as being a means of kaivalya, ‘ final emancipation.’ * I.e. not that which is not free from sin, which latter is not developed at all. * All objects of enjoyment, Nilakaw/Aa. 166 SANATSUGATIYA. has for its root that penance about which you question me. By penance', those conversant with the Vedas attained immortality, after departing from this world. DhrvztarAsh¢ra said: I have heard about penance free from sin, O Sanatsugdéta! Tell me what is the sin (connected) with penance, so that I may understand the eternal mystery ?, Sanatsugata said: The twelve beginning with wrath, and likewise the seven cruelties, are the defects (connected) with it; and there are (stated) in the Sdstras twelve merits (connected) with it, beginning with knowledge, which are known to the twice-born, and may be developed. Wrath, desire*, avarice, delusion ‘, craving®, mercilessness, censoriousness, vanity, grief®, attachment’, envy’, reviling others—these twelve should always be avoided by a man of high quali- ’ Cf. Brihadaranyaka, p. 899. Tapas is variously rendered. See inter alia, Prasna, pp. 162-170; Svet4svatara, p. 307; Mundaka, pp. 270-280, 311-314; Khaindogya, p. 136; Anugita, pp. 247, 339. * Te. Brahma-vidya, or science of the Brahman, Nilakam/ha ; the Brahman itself, Sankara. * Te. lust. * Want of discrimination between right and wrong. ® Desire to taste worldly objects. * For the loss of anything desired. T Desire to enjoy worldly objects. The difference between this and craving, according to Sankara, appears to be between merely tasting and continual enjoyment. According to Nilakamsha, the former is a desire which is never contented; the latter is merely a general liking. * Impatience of other people’s prosperity ; censoriousness being the pointing out of flaws in other people’s merits; and reviling being an ignoring of the merits and merely abusing. CHAPTER III, 19. 167
2* Impatience of other people’s prosperity ; censoriousness being the pointing out of flaws in other people’s merits; and reviling being an ignoring of the merits and merely abusing. CHAPTER III, 19. 167 fications'. These, O king of kings! attend each and every man, wishing to find some opening’, as a hunter (watches) animals. [Boastful, lustful, haughty, irascible, unsteady*, one who does not protect (those dependent‘ on him), these six sinful acts are performed by sinful men who are not afraid (even) in the midst of great danger ®.] One whose thoughts are (all) about enjoyments, who prospers by injuring (others), who repents of generosity, who is miserly, who is devoid of the power® (of knowledge), who esteems the group” (of the senses), who hates his wife *—these seven, different (from those previously mentioned), are the seven forms of cruelty. Knowledge, truth, self-restraint, sacred learning, freedom from animosity (towards living beings), modesty *, endurance'*, freedom from censoriousness, sacrifice, gift, courage "', quiescence !*,— these are the twelve great observances * of a Brahmasa. Whoever is not devoid of these twelve can govern this whole world, and those who are 1 Scil. for attaining to the Brahman. * Some weak point by which they may attack a man. ® Fickle in friendship, &c. * Such as a wife, &c. * Connected with this or the next world, Nflakan/ha. This and a stanza further on I place witbin brackets, as it is not quite certain whether Sankara’s copy had them, though they are now in some of our copies of the text with his commentary. See Introduction. * Cf. Muadaka, p. 319; KA&ndogya, p. 494. * See note 2, at page 165. * The wife having no other protector. * See note 4, at page 162. '* Of pairs of opposites, such as heat and cold, &c. “ Restraint of senses in presence of their objects. * Cf. Gita, pp. 69, 70. %* Which are serviceable in attaining the highest goal. 168 SANATSUGATIYA.
3* The wife having no other protector. * See note 4, at page 162. '* Of pairs of opposites, such as heat and cold, &c. “ Restraint of senses in presence of their objects. * Cf. Gita, pp. 69, 70. %* Which are serviceable in attaining the highest goal. 168 SANATSUGATIYA. possessed of three, two, or even one (of these) become, in (due) course, distinguished (for knowledge) and identified with the Brahman'. ([Self-restraint, abandonment’, and freedom from heedlessness—on these depends immortality. And the talented Brahmazas say that truth is chief over them.] Selfrestraint has eighteen defects; if (any one of them is) committed, it is an obstacle (to self-restraint). They are thus stated. Untruthfulness, backbiting, thirst *, antipathy (to all beings), darkness‘, repining’, hatred* of people, haughtiness, quarrelsomeness, injuring living creatures, reviling others, garrulity, vexation’, want of endurance®, want of courage ®, imperfection ', sinful conduct, and slaughter. That is called self-restraint by the good, which is free from these defects. Frenzy has eighteen defects"; and abandonment is of six kinds. The contraries of those which have been laid down " are stated to be the defects of frenzy. Abandonment of six kinds is excellent. Of those six, the third is hard to achieve. With it one certainly crosses ' The original is the word ‘taciturnity’ as at p. 162 supra. * Offering one’s acts to God (Nilakansha), as to which ef. Gita, p. 64. See also p. 182 infra for this stanza. 5 Ie. for objects of sense. * Ignorance. * Discontent even when one obtains much. * This is active; antipathy is passive only. 7 Of oneself, by brooding on evil. Cf. Taittiriya, p. 119. One copy of Sankara’s commentary says this means ‘thinking ill of others without cause.’ * Of pairs of opposites. * Restraint of senses in presence of their objects. © Te. of piety, knowledge, and indifference to worldly objects. " Le. qualities which destroy it. ® Scil. as defects of self-restraint, viz. uniruthfulness, &c. CHAPTER III, 27. 169 beyond all misery without distinction’. That being achieved, (everything) is accomplished*. The (first is the) giving away of sons and wealth to a deserving man who asks (for them); the second is gifts at Vedic ceremonies, and gifts at ceremonies laid down in the Smvttis®. The abandonment of desires, O king of kings! by means of indifference (to worldly objects) is laid down as the third‘. With these one should become free from heedlessness. That freedom from heedlessness, too, has eight characteristics, and is (a) great (merit). Truthfulness, concentration, absorbed contemplation, reflexion , and also indifference (to worldly objects), not stealing °, living the life of a Brahma4arin, and Scil. any distinction as to physical, mental, or that which is caused by superhuman agency. * Literally, ‘all is conquered.’ Everything that needs to be done is done. Cf. Kas/hopanishad, p. 155; Musdaka, p. 317.
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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