Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 For a friend. * See Gftd, p. 120. ‘ The commentators take this to mean objects of sense, and they interpret ‘elements’ before to mean senses. ® ‘Viz. the turning away of the senses from their objects,’ says one copy of Sankara. * Scil. to enjoy the higher enjoyments of superior worlds. 7 T.e. to the higher worlds ; it does not lead to emancipation here. * Cf. Mundaka, p. 277. I must own that I do not quite understand this passage, nor its explanation as given in the commentaries. I do not quite see what the penance here mentioned has to do with sacrifice, and yet the commentators seem to take the words ‘since sacrifices,’ &c., with what precedes them, not with what follows. Taking them, however, with what follows, it is difficult to explain the word ‘since.’ As far as I can understand the passage I take the sense of it to be as follows: The author having said that penance performed out of a particular motive does not lead to final emancipation, he then proceeds to point out that all ‘action’ or ‘sacrifice’ is due to an imperfect understanding of the truth (cf. p- 171 supra), being mostly due to some particular motive. Then he goes on to show the different classes of sacrifice, and finally points out that he who is free from desires is superior to one who is actuated by desires. The original for ‘misapprehension’ is avabodha, which commonly means ‘apprehension,’ but Sankara finally makes it mean moha or ‘delusion.’ The original for truth is rendered by Nilakan/ha to mean ‘ fancies.’ Nflakam/ha says that the sacrifice by the mind is the highest; that by speech, viz. Brahmayag#a, Gapa, &c., is middling ; and that by deed, viz. with clarified butter and other offerings, of the lowest class. ‘ Perfected by fancies’= one whose fancies are always fulfilled ‘through a knowledge,’ says Nflakanfha, ‘of the Brahma as possessing qualities.’ CHAPTER V, 21. 185 sacrifices) of some are by the mind, of others by speech, and also by deed. The man void of fancies takes precedence over the man perfected by fancies, —especially among Brahmamas'. And hear this further from me. One should teach this great and glorious * (doctrine) ; (other doctrines) the wise call mere arrangements of words. On this concentration of mind’, all this‘ depends. Those who know this become immortal. Not by meritorious action only, O king! does man conquer the truth’, One may offer offerings, or sacrifice. By that the child(-like man) does not cross beyond death; nor, O king! does he obtain happiness in his last moments*. One should practise devotion quietly, and should not be active even in mind’; and then one should avoid delight and wrath (resulting) from praise and censure*. I say to you, O learned person! that adhering to this*, one attains the Brahman and perceives it, O Kshatriya! by a course (of study) of the Vedas.
2I say to you, O learned person! that adhering to this*, one attains the Brahman and perceives it, O Kshatriya! by a course (of study) of the Vedas. * This also is far from clear. Should it be, ‘and a Brahmama more especially?’ This might be taken as referring to one who knows the Brahman as devoid of qualities, as Nilakas/ha does take it. But his construction is not quite clear. * As serviceable in attaining to ‘the glory,’ the Brahman; see p. 180. * See note 1 at p. 181. As to ‘arrangements of words,’ cf. Maitri, p. 179. ‘ ‘Everything,’ says one copy of Sankara’s commentary ; ‘ all that is good and desirable,’ says another. * Cf. inter alia, Mundaka, pp. 281-314. * For he has got to undergo migration from one life to another as the result of the action. Cf. Brihad4ramyaka, p. 856; Mundaka, p. 278. * Cf. Gil, p. 70. ® Ibid. pp. 101-110. ® I.e. the yoga or concentration of mind here described. This stanza, like many others in this chapter, occurs in chapter III with slight variations. 186 SANATSUGATIYA. Cuarpter VI, That pure’, great light *, which is radiant; that great glory’; that, verily, which the gods worship ‘; that by means of which the sun shines forth 5— that eternal divine being is perceived by devotees. From (that) pure (principle) the Brahman‘ is produced; by (that) pure (principle) the Brahman is developed’; that pure (principle), not illumined among all radiant (bodies), is (itself) luminous and illuminates (them) * That eternal divine being is perceived by devotees. The perfect is raised out of the perfect. It (being raised) out of the perfect is called the perfect. The perfect is withdrawn from the perfect, and the perfect only remains °. That eternal divine being is perceived by devotees. ' Free from ignorance and other taints. See Kafka, p. 144. * Sankara compares Kaéha, p. 142. See, too, Mundaka, p. 303 ; and note 4 infra. ® Svetasvatara, p. 347, and p. 180 supra. * Sankara refers to Brthadaranyaka, p. 887. * Cf. Gita, p. 112, note 1. * ‘Named Hiranyagarbha,’ Sankara. Cf. Gita, p. 107; Svetasvatara, p. 354; Mundaka, p. 309; Maitrf, p. 130; Taitt. Aran. p- 894. 7 «In the form of Virag,’ says Sankara. As to these two, cf. Mundaka, pp. 270-272; and Sankara’s and Anandagiri’s notes there. See also Svetasvatara, pp. 324, 325; and Nrisimha T4pinf, PP- 233, 234; Colebrooke, Essays, pp. 344, 368 (Madras reprint). The Virag corresponds rather to the gross material world viewed as a whole; the Hirasyagarbha to the subtle elements similarly viewed, an earlier stage in the development. Cf. the Ved4ntasdra. * Cf. Mundaka, p. 303, and Git, p. 112.
3344, 368 (Madras reprint). The Virag corresponds rather to the gross material world viewed as a whole; the Hirasyagarbha to the subtle elements similarly viewed, an earlier stage in the development. Cf. the Ved4ntasdra. * Cf. Mundaka, p. 303, and Git, p. 112. * The individual self is part of the supreme (Gft4, p. 112); perfect =not limited by space, time, &c.; as being part of a thing perfect in its essence, the individual soul also is perfect. The individual self is withdrawn from the perfect, viz. the whole aggregate of body, senses, &c, presided over by the self, and when so withdrawn it appears to be the pure self only. Cf. Brihaddranyaka, p. 948. CHAPTER VI, 6. 187 (From the Brahman), the waters' (are produced); and then from the waters, the gross body. In the space within that’, dwelt the two divine (principles). Both enveloping the quarters and sub-quarters, support earth and heaven*. That eternal divine being is perceived by devotees. The horse‘(-like senses) lead towards heaven him, who is possessed of knowledge and divine, (who is) free from old age, and who stands on the wheel of this chariot(-like body), which is transient, but the operations of which are imperishable ®, That eternal divine being * is perceived by devotees. His form has no parallel’; no one sees him with the eye*. Those who apprehend him by means of the understanding, and also the mind and heart, become immortal *. That eternal ? «The five elements,’ says Sankara, cf. Aitareya, p. 189; and for ‘ gross body,’ the original is literally ‘ water;’ see supra, p. 179, note 6; and see, too, tsopanishad, p. 11, and Svet4svatara, p. 368, for different but kindred meanings. * Viz. the lotus-like heart. Cf. KAandogya, p. 528. * The two principles between them pervade the universe, the individual self being connected with the material world, the other with heaven ; ‘divine’ is, literally, ‘the brilliant,’ says Sankara, who quotes Kasha, p. 305, as a parallel for the whole passage. * Cf. Kasha, p. 111; Maitrt, pp. 19-34; and Mahabharata Strt Parvan, chap. VII, st. 13. Heaven=the Brahman here (see Brihadaranyaka, p. 876); divine=not vulgar, or unrefined—Sankara, who adds that though the senses generally lead one to sensuous objects, they do not do so when under the guidance of true knowledge. ® The body is perishable, but action done by the self while in the body leaves its effect. * To whom, namely, the man of knowledge goes, as before stated. 7 Cf. Svetasvatara, p. 347. * Cf. Kasha, p. 152, and comment there, where the eye is said to stand for all the senses. » Kasha, p. 149; Svetsvatara, pp. 346-348, also p. 330 (should it be manfsh4 there instead of manviso?). The meanings of the three words are difficult to fix accurately. Sankara varies in his interpre- 188 SANATSUGATIYA.
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.
12 For a friend. * See Gftd, p. 120. ‘ The commentators take this to mean objects of sense, and they interpret ‘elements’ before to mean senses. ® ‘Viz. the turning away of the senses from their objects,’ says one copy of Sankara. * Scil. to enjoy the higher enjoyments of superior worlds. 7 T.e. to the higher worlds ; it does not lead to emancipation here. * Cf. Mundaka, p. 277. I must own that I do not quite understand this passage, nor its explanation as given in the commentaries. I do not quite see what the penance here mentioned has to do with sacrifice, and yet the commentators seem to take the words ‘since sacrifices,’ &c., with what precedes them, not with what follows. Taking them, however, with what follows, it is difficult to explain the word ‘since.’ As far as I can understand the passage I take the sense of it to be as follows: The author having said that penance performed out of a particular motive does not lead to final emancipation, he then proceeds to point out that all ‘action’ or ‘sacrifice’ is due to an imperfect understanding of the truth (cf. p- 171 supra), being mostly due to some particular motive. Then he goes on to show the different classes of sacrifice, and finally points out that he who is free from desires is superior to one who is actuated by desires. The original for ‘misapprehension’ is avabodha, which commonly means ‘apprehension,’ but Sankara finally makes it mean moha or ‘delusion.’ The original for truth is rendered by Nilakan/ha to mean ‘ fancies.’ Nflakam/ha says that the sacrifice by the mind is the highest; that by speech, viz. Brahmayag#a, Gapa, &c., is middling ; and that by deed, viz. with clarified butter and other offerings, of the lowest class. ‘ Perfected by fancies’= one whose fancies are always fulfilled ‘through a knowledge,’ says Nflakanfha, ‘of the Brahma as possessing qualities.’ CHAPTER V, 21. 185 sacrifices) of some are by the mind, of others by speech, and also by deed. The man void of fancies takes precedence over the man perfected by fancies, —especially among Brahmamas'. And hear this further from me. One should teach this great and glorious * (doctrine) ; (other doctrines) the wise call mere arrangements of words. On this concentration of mind’, all this‘ depends. Those who know this become immortal. Not by meritorious action only, O king! does man conquer the truth’, One may offer offerings, or sacrifice. By that the child(-like man) does not cross beyond death; nor, O king! does he obtain happiness in his last moments*. One should practise devotion quietly, and should not be active even in mind’; and then one should avoid delight and wrath (resulting) from praise and censure*. I say to you, O learned person! that adhering to this*, one attains the Brahman and perceives it, O Kshatriya! by a course (of study) of the Vedas.
2I say to you, O learned person! that adhering to this*, one attains the Brahman and perceives it, O Kshatriya! by a course (of study) of the Vedas. * This also is far from clear. Should it be, ‘and a Brahmama more especially?’ This might be taken as referring to one who knows the Brahman as devoid of qualities, as Nilakas/ha does take it. But his construction is not quite clear. * As serviceable in attaining to ‘the glory,’ the Brahman; see p. 180. * See note 1 at p. 181. As to ‘arrangements of words,’ cf. Maitri, p. 179. ‘ ‘Everything,’ says one copy of Sankara’s commentary ; ‘ all that is good and desirable,’ says another. * Cf. inter alia, Mundaka, pp. 281-314. * For he has got to undergo migration from one life to another as the result of the action. Cf. Brihad4ramyaka, p. 856; Mundaka, p. 278. * Cf. Gil, p. 70. ® Ibid. pp. 101-110. ® I.e. the yoga or concentration of mind here described. This stanza, like many others in this chapter, occurs in chapter III with slight variations. 186 SANATSUGATIYA. Cuarpter VI, That pure’, great light *, which is radiant; that great glory’; that, verily, which the gods worship ‘; that by means of which the sun shines forth 5— that eternal divine being is perceived by devotees. From (that) pure (principle) the Brahman‘ is produced; by (that) pure (principle) the Brahman is developed’; that pure (principle), not illumined among all radiant (bodies), is (itself) luminous and illuminates (them) * That eternal divine being is perceived by devotees. The perfect is raised out of the perfect. It (being raised) out of the perfect is called the perfect. The perfect is withdrawn from the perfect, and the perfect only remains °. That eternal divine being is perceived by devotees. ' Free from ignorance and other taints. See Kafka, p. 144. * Sankara compares Kaéha, p. 142. See, too, Mundaka, p. 303 ; and note 4 infra. ® Svetasvatara, p. 347, and p. 180 supra. * Sankara refers to Brthadaranyaka, p. 887. * Cf. Gita, p. 112, note 1. * ‘Named Hiranyagarbha,’ Sankara. Cf. Gita, p. 107; Svetasvatara, p. 354; Mundaka, p. 309; Maitrf, p. 130; Taitt. Aran. p- 894. 7 «In the form of Virag,’ says Sankara. As to these two, cf. Mundaka, pp. 270-272; and Sankara’s and Anandagiri’s notes there. See also Svetasvatara, pp. 324, 325; and Nrisimha T4pinf, PP- 233, 234; Colebrooke, Essays, pp. 344, 368 (Madras reprint). The Virag corresponds rather to the gross material world viewed as a whole; the Hirasyagarbha to the subtle elements similarly viewed, an earlier stage in the development. Cf. the Ved4ntasdra. * Cf. Mundaka, p. 303, and Git, p. 112.
3344, 368 (Madras reprint). The Virag corresponds rather to the gross material world viewed as a whole; the Hirasyagarbha to the subtle elements similarly viewed, an earlier stage in the development. Cf. the Ved4ntasdra. * Cf. Mundaka, p. 303, and Git, p. 112. * The individual self is part of the supreme (Gft4, p. 112); perfect =not limited by space, time, &c.; as being part of a thing perfect in its essence, the individual soul also is perfect. The individual self is withdrawn from the perfect, viz. the whole aggregate of body, senses, &c, presided over by the self, and when so withdrawn it appears to be the pure self only. Cf. Brihaddranyaka, p. 948. CHAPTER VI, 6. 187 (From the Brahman), the waters' (are produced); and then from the waters, the gross body. In the space within that’, dwelt the two divine (principles). Both enveloping the quarters and sub-quarters, support earth and heaven*. That eternal divine being is perceived by devotees. The horse‘(-like senses) lead towards heaven him, who is possessed of knowledge and divine, (who is) free from old age, and who stands on the wheel of this chariot(-like body), which is transient, but the operations of which are imperishable ®, That eternal divine being * is perceived by devotees. His form has no parallel’; no one sees him with the eye*. Those who apprehend him by means of the understanding, and also the mind and heart, become immortal *. That eternal ? «The five elements,’ says Sankara, cf. Aitareya, p. 189; and for ‘ gross body,’ the original is literally ‘ water;’ see supra, p. 179, note 6; and see, too, tsopanishad, p. 11, and Svet4svatara, p. 368, for different but kindred meanings. * Viz. the lotus-like heart. Cf. KAandogya, p. 528. * The two principles between them pervade the universe, the individual self being connected with the material world, the other with heaven ; ‘divine’ is, literally, ‘the brilliant,’ says Sankara, who quotes Kasha, p. 305, as a parallel for the whole passage. * Cf. Kasha, p. 111; Maitrt, pp. 19-34; and Mahabharata Strt Parvan, chap. VII, st. 13. Heaven=the Brahman here (see Brihadaranyaka, p. 876); divine=not vulgar, or unrefined—Sankara, who adds that though the senses generally lead one to sensuous objects, they do not do so when under the guidance of true knowledge. ® The body is perishable, but action done by the self while in the body leaves its effect. * To whom, namely, the man of knowledge goes, as before stated. 7 Cf. Svetasvatara, p. 347. * Cf. Kasha, p. 152, and comment there, where the eye is said to stand for all the senses. » Kasha, p. 149; Svetsvatara, pp. 346-348, also p. 330 (should it be manfsh4 there instead of manviso?). The meanings of the three words are difficult to fix accurately. Sankara varies in his interpre- 188 SANATSUGATIYA.
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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