Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1As the small digit of the moon, which cannot be perceived by itself, is pointed out as being at the tip of a branch of a tree pointing towards the moon, so the Vedas are of use as pointing towards the Brahman, though inaccurately and imperfectly. CHAPTER III, 45. 173 regard to the subject of understanding the supreme self. I understand him to be a Brahmaza who is ingenious, and explains! (Vedic texts). He who apprehends (those texts) thus*, does verily know that supreme (principle). One should not go in search of it among (things) antagonistic ® to it at all. Not looking (for him there) one sees that Lord by means of the Veda‘. Remaining quiet, one should practise devotion, and should not even form a wish in the mind®. To him the Brahman presents ® itself, and directly afterwards he attains to the perfect? (one). By taciturnity*, verily, does one become a sage; (one does) not (become) a sage by dwelling in a forest®*. And he is called the highest sage, who understands that indestructible (principle). One is called an analyser '° (also) in consequence of } Scil. in the manner just indicated. * As giving an idea of the Brahman. The first step to a knowledge of the Brahman is to ‘hear’ about it from Vedic texts. Cf. Brihadaranyaka, p. 925. * Such as the body, the senses, &c., which must be distinguished as quite distinct from the self, though most often confounded with it. * Such passages, namely, as ‘Thou art that, I am the Brahman, &c. * About the objects of the senses. ® Cf. Kasha, p. 155. * Cf. XA4&ndogya, p. 516. The Bhdman there is the same as the Bahu here, viz. the Brahman. Sankara says expressly in his comment on the Upanishad text, that Bahu and BhOman, among other words, are synonyms. * Self-restraint, as explained before at p. 163. * Though this is not unimportant, as may be seen from the contrast between town and forest at AAandogya, p. 340. Sce also Maitrf, p. 100; Mundaka, p. 240. As to the ‘highest sage,’ see Brihad4ranyaka, p. 899, where the passage about ‘sacrifice, gift, penance’ should be compared with Gitd, p. 122. ‘© The construction in the original is not quite clear. I understand the sense to be as follows: In the science of the soul, the 174 SANATSUGATIYA. analysing all objects. The analysis (is) from that as the root; and as he makes (such an) analysis, hence is he so (called). The man who sees the worlds directly sees everything'. A Brahmaza, verily, adhering to the truth, understands it, and becomes omniscient. I say to you, O learned man! that adhering to knowledge and the rest? in this way, one sees the Brahman, O Kshatriya! by means of a course (of study) in the Vedas *. CnaptTer IV. Dhyrvtardsh¢ra said : O Sanatsugata! since you have spoken these words of highest significance, relating to the Brahman, and of numerous forms‘, give me that advice which is excellent, and difficult to obtain in the
2by means of a course (of study) in the Vedas *. CnaptTer IV. Dhyrvtardsh¢ra said : O Sanatsugata! since you have spoken these words of highest significance, relating to the Brahman, and of numerous forms‘, give me that advice which is excellent, and difficult to obtain in the analyser (the word is the same as the word for grammarian) is he who analyses objects, not words merely. Now the true analysis of objects reduces them all to the Brahman (cf. XKAAndogya, p. 407; Brshadaranyaka, p. 152); and the sage understands this, and makes the analysis accordingly, so he is rightly called an analyser. ? This again is not clear, and the discrepancies of the MSS. make it more perplexing. The meaning, I take to be, that a man may perceive all material things, such as the worlds, Bhfr, &c. (as the commentators put it), but to be really omniscient, you must have knowledge of the truth—the Brahman, See Sabh4 Parvan, chapter V, stanza 7. And see, too, Brihadiraayaka, p. 613. * P. 167 supra. * ‘Hearing the Vedéntas—Upanishads,’ &c., says Sankara. See note 2 supra, p. 173. * Does this mean referring to many aspects of the Brahman? Sankara merely says ninfrQp4. Nilakam/ha takes it differently, and as meaning that in which everything is elucidated; ‘relating to the Brahman’ Nilakantha takes to mean ‘leading to the Brahman,’ or ‘instrument for attaining to the Brahman.’ CHAPTER IV, 5. 175 midst of these created objects’. Such is my request, O youth! Sanatsugata said: This Brahman, O king! about which you question me with such perseverance, is not to be attained by anybody who is in a hurry. When the mind is absorbed in the understanding’, then can that knowledge, which must be deeply pondered over, be attained by living the life of a Brahmaf#4rin*. For you are speaking of that primordial knowledge‘, which consists in the truth; which is obtained by the good by living the life of Brahmaéaérins*; which being obtained, men cast off this mortal world; and which knowledge, verily, is to be invariably (found) in those who have been brought up under preceptors °. Dhritarashéra said : Since that knowledge is capable of being truly acquired by living the life of a Brahmaéérin, therefore tell me, O Brahmana! of what description the life of a BrahmaZArin is’. Sanatsugata said: Those who entering (as it were) the womb? of a ' In this material world, the highest knowledge is not to be got. Cf. Kasha, p. 96. * Ie. withdrawn from objects and fixed on the self only. Cf. Gh&, p. 79, and Maitri, p. 179, where, however, we have hrid for buddhi. * Virofana and Indra do so according to the XAAndogya, p. 570. See also Mundaka, p. 311. * The object of which is the primal Brahman. * Cf. Kkandogya, p. 534; and Gita, pp. 78, 79, and the passage from the Kaéha there cited. * Khandogya, pp. 264-459. " See Khandogya, p. 553 5¢q- * Le. attending closely upon him ; foetus = pupil. 176 SANATSUGATIYA.
3570. See also Mundaka, p. 311. * The object of which is the primal Brahman. * Cf. Kkandogya, p. 534; and Gita, pp. 78, 79, and the passage from the Kaéha there cited. * Khandogya, pp. 264-459. " See Khandogya, p. 553 5¢q- * Le. attending closely upon him ; foetus = pupil. 176 SANATSUGATIYA. preceptor, and becoming (as it were) a foetus, practise the life of Brahma&arins, become even in this world authors of Sastras!, and they repair to the highest truth? after casting off (this) body. They subjugate desires here in this world, practising forbearance in pursuit of the Brahmic state*; and with courage, they even here remove the self out of the body ‘, like the soft fibres from the Muaga. Father and mother, O descendant of Bharata! only form the body. But the birth® obtained from the preceptor, that verily is true®, and likewise immortal. He perfects? (one), giving (one) immortality. Recognising what he has done (for one), one should not injure him. The disciple should always make obeisance to the preceptor®; and, free from heedlessness, should always desire sacred instruction. When the pure man obtains knowledge by this same course of discipleship®, that is the first quarter of his life as a Brahmaédrin. As (is) his conduct ' Learned, men of knowledge, Sankara. * The supreme, which is described as ‘truth, knowledge,’ &c. In our ancient works the truth often means the real. ® The state of being absorbed in the Brahman. Cf. Gftd, p. 52. * Cf. Katha, p. 158. ®* Sankara cites Apastamba (p. 11) in support of this, and Prasnaupanishad, p. 256. The consciousness of being one with the Brahman is a new birth. See, too, Musdaka, p. 282. * That birth is not merely delusive, and does not result in death. T Immortality or final emancipation is not to be achieved without knowledge, which can only be got from a preceptor. And one is not perfect without that immortality; one is limited by the conditions of human existence. See Nirukta (Roth’s ed.), p. 41. * Sankara compares Svetisvatara, p. 3743 see also p. 203 infra, The necessity of having a Guru is often insisted on even in the Upanishads. Cf. Muadaka, p. 282; AAindogya, p. 264. ® Staied at the beginning of this speech, Sankara, CHAPTER IV, I4. 177
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.
1As the small digit of the moon, which cannot be perceived by itself, is pointed out as being at the tip of a branch of a tree pointing towards the moon, so the Vedas are of use as pointing towards the Brahman, though inaccurately and imperfectly. CHAPTER III, 45. 173 regard to the subject of understanding the supreme self. I understand him to be a Brahmaza who is ingenious, and explains! (Vedic texts). He who apprehends (those texts) thus*, does verily know that supreme (principle). One should not go in search of it among (things) antagonistic ® to it at all. Not looking (for him there) one sees that Lord by means of the Veda‘. Remaining quiet, one should practise devotion, and should not even form a wish in the mind®. To him the Brahman presents ® itself, and directly afterwards he attains to the perfect? (one). By taciturnity*, verily, does one become a sage; (one does) not (become) a sage by dwelling in a forest®*. And he is called the highest sage, who understands that indestructible (principle). One is called an analyser '° (also) in consequence of } Scil. in the manner just indicated. * As giving an idea of the Brahman. The first step to a knowledge of the Brahman is to ‘hear’ about it from Vedic texts. Cf. Brihadaranyaka, p. 925. * Such as the body, the senses, &c., which must be distinguished as quite distinct from the self, though most often confounded with it. * Such passages, namely, as ‘Thou art that, I am the Brahman, &c. * About the objects of the senses. ® Cf. Kasha, p. 155. * Cf. XA4&ndogya, p. 516. The Bhdman there is the same as the Bahu here, viz. the Brahman. Sankara says expressly in his comment on the Upanishad text, that Bahu and BhOman, among other words, are synonyms. * Self-restraint, as explained before at p. 163. * Though this is not unimportant, as may be seen from the contrast between town and forest at AAandogya, p. 340. Sce also Maitrf, p. 100; Mundaka, p. 240. As to the ‘highest sage,’ see Brihad4ranyaka, p. 899, where the passage about ‘sacrifice, gift, penance’ should be compared with Gitd, p. 122. ‘© The construction in the original is not quite clear. I understand the sense to be as follows: In the science of the soul, the 174 SANATSUGATIYA. analysing all objects. The analysis (is) from that as the root; and as he makes (such an) analysis, hence is he so (called). The man who sees the worlds directly sees everything'. A Brahmaza, verily, adhering to the truth, understands it, and becomes omniscient. I say to you, O learned man! that adhering to knowledge and the rest? in this way, one sees the Brahman, O Kshatriya! by means of a course (of study) in the Vedas *. CnaptTer IV. Dhyrvtardsh¢ra said : O Sanatsugata! since you have spoken these words of highest significance, relating to the Brahman, and of numerous forms‘, give me that advice which is excellent, and difficult to obtain in the
2by means of a course (of study) in the Vedas *. CnaptTer IV. Dhyrvtardsh¢ra said : O Sanatsugata! since you have spoken these words of highest significance, relating to the Brahman, and of numerous forms‘, give me that advice which is excellent, and difficult to obtain in the analyser (the word is the same as the word for grammarian) is he who analyses objects, not words merely. Now the true analysis of objects reduces them all to the Brahman (cf. XKAAndogya, p. 407; Brshadaranyaka, p. 152); and the sage understands this, and makes the analysis accordingly, so he is rightly called an analyser. ? This again is not clear, and the discrepancies of the MSS. make it more perplexing. The meaning, I take to be, that a man may perceive all material things, such as the worlds, Bhfr, &c. (as the commentators put it), but to be really omniscient, you must have knowledge of the truth—the Brahman, See Sabh4 Parvan, chapter V, stanza 7. And see, too, Brihadiraayaka, p. 613. * P. 167 supra. * ‘Hearing the Vedéntas—Upanishads,’ &c., says Sankara. See note 2 supra, p. 173. * Does this mean referring to many aspects of the Brahman? Sankara merely says ninfrQp4. Nilakam/ha takes it differently, and as meaning that in which everything is elucidated; ‘relating to the Brahman’ Nilakantha takes to mean ‘leading to the Brahman,’ or ‘instrument for attaining to the Brahman.’ CHAPTER IV, 5. 175 midst of these created objects’. Such is my request, O youth! Sanatsugata said: This Brahman, O king! about which you question me with such perseverance, is not to be attained by anybody who is in a hurry. When the mind is absorbed in the understanding’, then can that knowledge, which must be deeply pondered over, be attained by living the life of a Brahmaf#4rin*. For you are speaking of that primordial knowledge‘, which consists in the truth; which is obtained by the good by living the life of Brahmaéaérins*; which being obtained, men cast off this mortal world; and which knowledge, verily, is to be invariably (found) in those who have been brought up under preceptors °. Dhritarashéra said : Since that knowledge is capable of being truly acquired by living the life of a Brahmaéérin, therefore tell me, O Brahmana! of what description the life of a BrahmaZArin is’. Sanatsugata said: Those who entering (as it were) the womb? of a ' In this material world, the highest knowledge is not to be got. Cf. Kasha, p. 96. * Ie. withdrawn from objects and fixed on the self only. Cf. Gh&, p. 79, and Maitri, p. 179, where, however, we have hrid for buddhi. * Virofana and Indra do so according to the XAAndogya, p. 570. See also Mundaka, p. 311. * The object of which is the primal Brahman. * Cf. Kkandogya, p. 534; and Gita, pp. 78, 79, and the passage from the Kaéha there cited. * Khandogya, pp. 264-459. " See Khandogya, p. 553 5¢q- * Le. attending closely upon him ; foetus = pupil. 176 SANATSUGATIYA.
3570. See also Mundaka, p. 311. * The object of which is the primal Brahman. * Cf. Kkandogya, p. 534; and Gita, pp. 78, 79, and the passage from the Kaéha there cited. * Khandogya, pp. 264-459. " See Khandogya, p. 553 5¢q- * Le. attending closely upon him ; foetus = pupil. 176 SANATSUGATIYA. preceptor, and becoming (as it were) a foetus, practise the life of Brahma&arins, become even in this world authors of Sastras!, and they repair to the highest truth? after casting off (this) body. They subjugate desires here in this world, practising forbearance in pursuit of the Brahmic state*; and with courage, they even here remove the self out of the body ‘, like the soft fibres from the Muaga. Father and mother, O descendant of Bharata! only form the body. But the birth® obtained from the preceptor, that verily is true®, and likewise immortal. He perfects? (one), giving (one) immortality. Recognising what he has done (for one), one should not injure him. The disciple should always make obeisance to the preceptor®; and, free from heedlessness, should always desire sacred instruction. When the pure man obtains knowledge by this same course of discipleship®, that is the first quarter of his life as a Brahmaédrin. As (is) his conduct ' Learned, men of knowledge, Sankara. * The supreme, which is described as ‘truth, knowledge,’ &c. In our ancient works the truth often means the real. ® The state of being absorbed in the Brahman. Cf. Gftd, p. 52. * Cf. Katha, p. 158. ®* Sankara cites Apastamba (p. 11) in support of this, and Prasnaupanishad, p. 256. The consciousness of being one with the Brahman is a new birth. See, too, Musdaka, p. 282. * That birth is not merely delusive, and does not result in death. T Immortality or final emancipation is not to be achieved without knowledge, which can only be got from a preceptor. And one is not perfect without that immortality; one is limited by the conditions of human existence. See Nirukta (Roth’s ed.), p. 41. * Sankara compares Svetisvatara, p. 3743 see also p. 203 infra, The necessity of having a Guru is often insisted on even in the Upanishads. Cf. Muadaka, p. 282; AAindogya, p. 264. ® Staied at the beginning of this speech, Sankara, CHAPTER IV, I4. 177
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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