Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See 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 always towards his preceptor, so likewise should he behave towards the preceptor’s wife, and so likewise should he act towards the preceptor’s son—(that) is said to be the second quarter. What one, recognising what the preceptor has done for one, and understanding the matter! (taught), feels with a delighted heart regarding the preceptor—believing that one has been brought into existence? by him— that is the third quarter of life as a Brahmaéarin. One should do what is agreeable to the preceptor, by means of one’s life and riches, and in deed, thought, and word *—that is said to be the fourth quarter. (A disciple) obtains a quarter by time‘, so likewise a quarter by associating with the preceptor, he also obtains a quarter by means of his own energy; and then he attains to a quarter by means of the Sastras. The life as a Brahmaéarin of that man, whose beauty ® consists in the twelve beginning with knowledge, and whose limbs are the other (qualifications mentioned), and who has * The meaning of the Vedic texts, &c., Sankara in one copy; the highest aim of man, according to another copy, * See note § on p. 176. * I keep the order of the original, though I do not translate quite literally ; ‘thought and word’ should be literally ‘mind and speech.’ See, on the collocation, Git4, p. 123 inter alia. * Time=maturity of understanding which comes by time; energy =intellectual power; Siistras=consultation about Sistras with fellow-students— Sankara, who adds that the order is not matcrial as stated, and quotes a stanza which may be thus rendered, ‘The pupil receives a quarter from the preceptor, a quarter by his own talent; he receives a quarter by time; and a quarter through fellow-Brahmaéarins. * The body being disregarded, these qualities are attributed to the self in this way. For the twelve, see p. 167; the others are abandonment, truthfulness, &c., p. 169. (8) N 178 SANATSUGATIYA.
2* The body being disregarded, these qualities are attributed to the self in this way. For the twelve, see p. 167; the others are abandonment, truthfulness, &c., p. 169. (8) N 178 SANATSUGATIYA. strength}, bears fruit, they say, by association with a preceptor, in (the shape of) contact with that entity —the Brahman. Whatever wealth may come to a man who lives in this way, he should even pay that over to the preceptor. He would thus be adopting the conduct of the good which is of many merits; and the same conduct is (to be adopted) towards the preceptor’s son. Living thus, he prospers greatly * on all sides in this world; he obtains sons and position; the quarters* and sub-quarters shower (benefits ‘) on him, and men pass their lives as Brahmaéérins under him. By this life as a Brahmafirin, the divinities obtained their divinity. And the sages, too, became great by living the life of Brahmafarins. By this same (means), too, the Apsarasas, together with the Gandharvas, achieved for themselves beautiful forms. And by this life as a Brahmafarin, the sun illuminates (the universe). That man of knowledge, O king! who practising penance, may by penance pierce through or tear off his body, crosses beyond childhood® by means of this (life as a Brahmaf4rin), and at the time of the termination (of life) overcomes death*. Those who understand this (life as a Brahmaé4rin) attain to a ? To observe the duties referred to, Sankara. But see, too, p. 167, note 6. * «Obtains wealth, learning, and greatness,’ says a commentator. For similar benefits, cf. KAandogya, p. 122. 3 Cf. Khandogya, p. 132. « “Wealth,” says Nilakan/ha, as well as another commentator. * Ignorance; cf. note 7 at p.154 supra. Nilakan¢ha reads ‘reaches’ instead of ‘crosses beyond,’ and interprets ‘balya’ to mean ‘ frecdom from affection, aversion,’ &c. Cf. Brshadaramyaka, p. 605. As to the divinity of divinities, cf. Taitt. Aran. p. 886. * Nilakaw/ha reads ‘vanquishes death.’ The meaning is, he reaches final emancipation. Cf. p. 154 supra. CHAPTER IV, 21. 179 condition like that of those who ask (for what they want) from the wish-granting stone?, when they obtain the thing desired. By performing action, O Kshatriya! people conquer (for themselves only) perishable worlds*. (But) the man of understanding attains by knowledge to the everlasting glory—for there is no other way to it*. Dhmtardsh/ra said: Where a Brahmaza possessed of knowledge, perceives it, does it appear as white‘, as red, or again as black, or again as grey or tawny? What is the colour of that immortal, indestructible goal ? Sanatsugata said :
3Dhmtardsh/ra said: Where a Brahmaza possessed of knowledge, perceives it, does it appear as white‘, as red, or again as black, or again as grey or tawny? What is the colour of that immortal, indestructible goal ? Sanatsugata said : It appears not as white, as red, nor again as black, nor again as grey, nor tawny’. It dwells not on earth, nor in the sky; nor does it bear a body in this ocean*(-like world). It is not in the stars, nor does it dwell in the lightning; nor is its form’ to be seen in the clouds, nor even in the air, nor in the deities; it is not to be seen in the moon, nor in the sun. It is not to be seen in Azé texts, nor in ’ Called Xintimani. The effect of Brahmaéarya is that those who practise it can get what they desire. * Cf. Ghd, p. 76; KA&ndogya, p. 538; Musdaka, p. 279. * Cf. Svetasvatara, p. 327. * Cf. Brihadfranyaka, p. 877. ® Cf. Kasha, p. 119; and Mundaka, p. 267. As to its not dwelling in earth, sky, &c., Sankara refers to KA&ndogya, p. 518, a8 implying that. ® Literally, ‘it bears no water in the ocean.’ ‘ Water’ is said by the commentators to mean the five elements of which the body is composed. See Manu I, 5, and KAaindogya, p. 330. In the Svetasvatara it signifies mind (see p. 388). For ocean meaning world, or samsira; cf. Aitareya-upanishad, p. 182. * Here I do not render rfipa by colour, as before. N 2 180 SANATSUGATIYA. Yagus texts; nor yet in the Atharvan texts, nor in the pure SAman texts; nor yet, O king, in the Rathantara or Brrhadratha' hymns. It is seen in the self of a man of high vows*. It is invincible, beyond darkness’, it comes forth from within‘ at the time of destruction. Its form is more minute than the most minute (things), its form is larger even than the mountains®, That is the support® (of the universe); that is immortal; (that is) all things perceptible’. That is the Brahman, that is glory *. From that all entities were produced ®, in that they are dissolved. All this shines forth as dwelling in it in the form of light’®. And it is perceived by means of knowledge" by one who understands the self; on it depends this whole universe. Those who understand this become immortal. ? See Muir, Sanskrit Texts, vol. i, p. 16; TAndya-brihmana. p. 838; Gita, p.go; and Kaushitaki, p. 21. Brrhadratha=Brihatsdman (?). ? The twelve great vows—knowledge, &c., mentioned above, sec p. 167. Nilakan/ha takes Mahfvrata to refer to the sacrifice of that name. It is described in the Aitareya Aranyaka. * See Gita, p. 78, note 4. * Cf. Gita, p. 82, and fsopanishad, p. 12. ® Sce Gitd, p. 78, note 3. * Cf. Gitd, p. 113; Kasha, p. 99. 7 So Nilakantha. The original word ordinarily means ‘ worlds.’ ° Cf. Svetasvatara, p. 347. * Cf. the famous passage in the Taittirfya, p. 123: and also Mundaka, p. 289.
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 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 always towards his preceptor, so likewise should he behave towards the preceptor’s wife, and so likewise should he act towards the preceptor’s son—(that) is said to be the second quarter. What one, recognising what the preceptor has done for one, and understanding the matter! (taught), feels with a delighted heart regarding the preceptor—believing that one has been brought into existence? by him— that is the third quarter of life as a Brahmaéarin. One should do what is agreeable to the preceptor, by means of one’s life and riches, and in deed, thought, and word *—that is said to be the fourth quarter. (A disciple) obtains a quarter by time‘, so likewise a quarter by associating with the preceptor, he also obtains a quarter by means of his own energy; and then he attains to a quarter by means of the Sastras. The life as a Brahmaéarin of that man, whose beauty ® consists in the twelve beginning with knowledge, and whose limbs are the other (qualifications mentioned), and who has * The meaning of the Vedic texts, &c., Sankara in one copy; the highest aim of man, according to another copy, * See note § on p. 176. * I keep the order of the original, though I do not translate quite literally ; ‘thought and word’ should be literally ‘mind and speech.’ See, on the collocation, Git4, p. 123 inter alia. * Time=maturity of understanding which comes by time; energy =intellectual power; Siistras=consultation about Sistras with fellow-students— Sankara, who adds that the order is not matcrial as stated, and quotes a stanza which may be thus rendered, ‘The pupil receives a quarter from the preceptor, a quarter by his own talent; he receives a quarter by time; and a quarter through fellow-Brahmaéarins. * The body being disregarded, these qualities are attributed to the self in this way. For the twelve, see p. 167; the others are abandonment, truthfulness, &c., p. 169. (8) N 178 SANATSUGATIYA.
2* The body being disregarded, these qualities are attributed to the self in this way. For the twelve, see p. 167; the others are abandonment, truthfulness, &c., p. 169. (8) N 178 SANATSUGATIYA. strength}, bears fruit, they say, by association with a preceptor, in (the shape of) contact with that entity —the Brahman. Whatever wealth may come to a man who lives in this way, he should even pay that over to the preceptor. He would thus be adopting the conduct of the good which is of many merits; and the same conduct is (to be adopted) towards the preceptor’s son. Living thus, he prospers greatly * on all sides in this world; he obtains sons and position; the quarters* and sub-quarters shower (benefits ‘) on him, and men pass their lives as Brahmaéérins under him. By this life as a Brahmafirin, the divinities obtained their divinity. And the sages, too, became great by living the life of Brahmafarins. By this same (means), too, the Apsarasas, together with the Gandharvas, achieved for themselves beautiful forms. And by this life as a Brahmafarin, the sun illuminates (the universe). That man of knowledge, O king! who practising penance, may by penance pierce through or tear off his body, crosses beyond childhood® by means of this (life as a Brahmaf4rin), and at the time of the termination (of life) overcomes death*. Those who understand this (life as a Brahmaé4rin) attain to a ? To observe the duties referred to, Sankara. But see, too, p. 167, note 6. * «Obtains wealth, learning, and greatness,’ says a commentator. For similar benefits, cf. KAandogya, p. 122. 3 Cf. Khandogya, p. 132. « “Wealth,” says Nilakan/ha, as well as another commentator. * Ignorance; cf. note 7 at p.154 supra. Nilakan¢ha reads ‘reaches’ instead of ‘crosses beyond,’ and interprets ‘balya’ to mean ‘ frecdom from affection, aversion,’ &c. Cf. Brshadaramyaka, p. 605. As to the divinity of divinities, cf. Taitt. Aran. p. 886. * Nilakaw/ha reads ‘vanquishes death.’ The meaning is, he reaches final emancipation. Cf. p. 154 supra. CHAPTER IV, 21. 179 condition like that of those who ask (for what they want) from the wish-granting stone?, when they obtain the thing desired. By performing action, O Kshatriya! people conquer (for themselves only) perishable worlds*. (But) the man of understanding attains by knowledge to the everlasting glory—for there is no other way to it*. Dhmtardsh/ra said: Where a Brahmaza possessed of knowledge, perceives it, does it appear as white‘, as red, or again as black, or again as grey or tawny? What is the colour of that immortal, indestructible goal ? Sanatsugata said :
3Dhmtardsh/ra said: Where a Brahmaza possessed of knowledge, perceives it, does it appear as white‘, as red, or again as black, or again as grey or tawny? What is the colour of that immortal, indestructible goal ? Sanatsugata said : It appears not as white, as red, nor again as black, nor again as grey, nor tawny’. It dwells not on earth, nor in the sky; nor does it bear a body in this ocean*(-like world). It is not in the stars, nor does it dwell in the lightning; nor is its form’ to be seen in the clouds, nor even in the air, nor in the deities; it is not to be seen in the moon, nor in the sun. It is not to be seen in Azé texts, nor in ’ Called Xintimani. The effect of Brahmaéarya is that those who practise it can get what they desire. * Cf. Ghd, p. 76; KA&ndogya, p. 538; Musdaka, p. 279. * Cf. Svetasvatara, p. 327. * Cf. Brihadfranyaka, p. 877. ® Cf. Kasha, p. 119; and Mundaka, p. 267. As to its not dwelling in earth, sky, &c., Sankara refers to KA&ndogya, p. 518, a8 implying that. ® Literally, ‘it bears no water in the ocean.’ ‘ Water’ is said by the commentators to mean the five elements of which the body is composed. See Manu I, 5, and KAaindogya, p. 330. In the Svetasvatara it signifies mind (see p. 388). For ocean meaning world, or samsira; cf. Aitareya-upanishad, p. 182. * Here I do not render rfipa by colour, as before. N 2 180 SANATSUGATIYA. Yagus texts; nor yet in the Atharvan texts, nor in the pure SAman texts; nor yet, O king, in the Rathantara or Brrhadratha' hymns. It is seen in the self of a man of high vows*. It is invincible, beyond darkness’, it comes forth from within‘ at the time of destruction. Its form is more minute than the most minute (things), its form is larger even than the mountains®, That is the support® (of the universe); that is immortal; (that is) all things perceptible’. That is the Brahman, that is glory *. From that all entities were produced ®, in that they are dissolved. All this shines forth as dwelling in it in the form of light’®. And it is perceived by means of knowledge" by one who understands the self; on it depends this whole universe. Those who understand this become immortal. ? See Muir, Sanskrit Texts, vol. i, p. 16; TAndya-brihmana. p. 838; Gita, p.go; and Kaushitaki, p. 21. Brrhadratha=Brihatsdman (?). ? The twelve great vows—knowledge, &c., mentioned above, sec p. 167. Nilakan/ha takes Mahfvrata to refer to the sacrifice of that name. It is described in the Aitareya Aranyaka. * See Gita, p. 78, note 4. * Cf. Gita, p. 82, and fsopanishad, p. 12. ® Sce Gitd, p. 78, note 3. * Cf. Gitd, p. 113; Kasha, p. 99. 7 So Nilakantha. The original word ordinarily means ‘ worlds.’ ° Cf. Svetasvatara, p. 347. * Cf. the famous passage in the Taittirfya, p. 123: and also Mundaka, p. 289.
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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