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1One should ever and always be doing good. (There is) no death, whence (can there be) immortality’? The real and the unreal have both the same real (entity) as their basis. The source of the existent and the non-existent is but one*. That eternal divine being is perceived by devotees. The » Sankara does not explain this. Nilakan/ha says pervading= fully understanding ; both worlds=the self and the not-self. Is the meaning something like that of the passage last cited by Sankara under Vedinta-sfitra IV, 2, 14? * He obtains the fruit of it, Sankara. See as to Agnihotra, X/Andogya, p. 381 seq. ; and Ved4nta-sfitra IV, 1, 16. * Te. this mortal world, as action &c. would do. “Le. of one who understands himself to be the Brahman. See Aitareya-upanishad, p. 246. * Sankara says, ‘the cause in which all is absorbed.’ Cf. a similar, but not identical, meaning given to Vaisvinara at AXAandogya, p. 264; and sce Ved4nta-sfitra I, 2, 24. Becomes great= becomes the Brahman, Sankara. * Even in this body, Sankara; degradation he takes to mean departure from the body, citing Brihadfranyaka, p. 540. 7 There is no worldly life with birth and death for one who does good, and thinks his self to be the Brahman; hence no emancipation from such life either. ®* The Brahman is the real, and on that the unreal material world is imagined. Cf. Taittirfya, p. 97, and Sankara’s comments there, which are of use in understanding this passage. 192 SANATSUGATIYA. being who is the inner self, and who is of the size of a thumb, is not seen, being placed in the heart'. He is unborn, is moving about day and night, without sloth. Meditating on him, a wise man remains placid?, That eternal divine being is perceived by devotees. From him comes the wind’; in him, likewise, is (everything) dissolved. From him (come) the fire and the moon; and from him comes life*. That is the support (of the universe); that is immortal; that is all things perceptible®; that is the Brahman, that glory. From that all entities were produced; and in that (they) are dissolved*. That eternal divine being is perceived by devotees. The brilliant (Brahman) supports the two divine principles’ and the universe, earth and heaven, and the quarters. He from whom the rivers flow in (various) directions, from him were created the great oceans*. That eternal divine being is perceived by devotees. Should one fly, even after furnishing oneself with thousands upon thousands of wings, and even though one should have the velocity of thought*, one would never reach the end of the (great) cause’, That eternal divine ’ Cf. Katha, pp. 130, 157; and Brshadaranyaka, p. 360. * Cf. Svetasvatara, p. 342; Kasha, pp. 100, 107; Maitri, p. 134. * Cf. Taittiriya, p. 67; Kasha, p.146; Mundaka, p. 293. * Kasha, p. 298; Mundaka, p. 288. * See p. 180, note 7. * See p. 180 supra.
2Katha, pp. 130, 157; and Brshadaranyaka, p. 360. * Cf. Svetasvatara, p. 342; Kasha, pp. 100, 107; Maitri, p. 134. * Cf. Taittiriya, p. 67; Kasha, p.146; Mundaka, p. 293. * Kasha, p. 298; Mundaka, p. 288. * See p. 180, note 7. * See p. 180 supra. ™ ¢The individual soul, and God,’ say the commentators, the latter being distinct from the supreme self. ‘The universe,’ says Nilakan//a, ‘ means earth,’ &c., by which I suppose he means earth, heaven, quarters, mentioned directly afterwards. * Kasha, p. 293. * This figure is implied in the fsopanishad, p. 10. ° «Therefore it is endless,’ says Sankara; and as to this, cf. Taittiriya, p. 51. CHAPTER VI, 24. 193 being is perceived by devotees. His form dwells in the unperceived!; and those whose understandings are very well refined? perceive him. The talented man who has got rid (of affection and aversion) perceives (him) by the mind. Those who understand him* become immortal. When one sees this self in all beings stationed in various places‘, what should one grieve for after that®? The Brahmana has (as much interest) in all beings, as in a big reservoir of water, to which waters flow from all sides*. I alone am your mother’, father ; * «In a sphere beyond the reach of perception,’ says Sankara, who also quotes Ka/sa, p. 149, or Svet&svatara, p. 347, where the same line also occurs. * The original for understandings is sattva, which Sankara renders to mean antaskarama. ‘Refined,’ he says, ‘by sacrifices and other sanctifying operations.’ In the Ka/fa at p. 148 sattva is rendered by Sabkara to mean buddhi—a common use of the word. * ‘As being,’ says Sankara, ‘identical with themselves.’ It will be noted that the form of expression is slightly altered here. It is not ‘those who understand this.’ * Le. in different aggregates of body, senses, &c. Cf. Gitd, pp. 104 and 124; also KAdndogya, pp. 475-551. * Cf. Brthadframyaka, p. 882; Sankara also refers to Lsopanishad, p. 14. * The words are pretty nearly the same as at Gft4, p. 48. Sankara says, the Bréhmasa ‘who has done all he need do’ has no interest whatever in any being, as he has none in a big reservoir, and be cites Gft4, p. 54, in support of this. One copy of Sankara, however, differs from this; that runs thus: ‘As a person who has done all he need do, has no interest in a big reservoir of water, 80 to a Bréhmana who sees the self in all beings, there is no interest in all the actions laid down in the Vedas, &c.; as he has obtained everything by mere perception of the self.’ Nilakan/ha’s reading is exactly the same as at Git4, p. 48. * Sankara sars that Sanatsug4ta states here his own experiences, like Vamadeva (about whom there is a reference at Brihad&rasyaka, p- 216) and others, to corroborate what he has already said. Cf. also Gti, p. 83, as to the whole passage. (8) fe) 194 SANATSUGATIYA.
348. * Sankara sars that Sanatsug4ta states here his own experiences, like Vamadeva (about whom there is a reference at Brihad&rasyaka, p- 216) and others, to corroborate what he has already said. Cf. also Gti, p. 83, as to the whole passage. (8) fe) 194 SANATSUGATIYA. and I too am the son. And I am the self of all this—that which exists and that which does not exist'. (I am) the aged grandfather of this, the father, and the son, O descendant of Bharata! You dwell in my self only*. You are not mine, nor I (yours). The self only is my seat’; the self too is (the source of) my birth‘. I am woven through and through § (everything). And my seat is free from (the attacks of) old age* I am unborn, moving about day and night, without sloth. Knowing (me), verily, a wise man remains placid’. More minute than an atom ®, possessed of a good mind®, I am stationed within all beings’. (The wise) know the father of all beings to be placed in the lotus'(-like heart of every one). ' See Gité, p. 84. Nilakan/ha takes what exists to mean ‘present,’ and what does not exist to mean ‘past and future.’ Cf. Khandogya, p. 532. * See Gité, p. 82, where there is also a similar apparent contradiction. * Cf. Khindogya, p. 518. * That is to say he is ‘unborn,’ says Nilakan/ha. Sankara seems to take ‘my’ with ‘seat’ only, and not with birth; for he says, ‘everything has its birth from the self.’ ° Cf. Mundaka, p. 298; Maitr?, p. 84, and comment there. * Cf. Gita, pp. 77, 109, and KAandogya, pp. 535, 55°- 7 See p. 192, note 2. * Cf. Gita, p. 78, and note 3 there. * Ie. a mind free from affection and aversion, hatred, &c., Sankara. © Cf. Gita, p. 113, and note 3; and also fsopanishad, p. 12. " Khandogya, p. 528; and cf. Gfté, p. 113. ANUGITA. Digitized by Google INTRODUCTION TO ANUGITA.
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.
1One should ever and always be doing good. (There is) no death, whence (can there be) immortality’? The real and the unreal have both the same real (entity) as their basis. The source of the existent and the non-existent is but one*. That eternal divine being is perceived by devotees. The » Sankara does not explain this. Nilakan/ha says pervading= fully understanding ; both worlds=the self and the not-self. Is the meaning something like that of the passage last cited by Sankara under Vedinta-sfitra IV, 2, 14? * He obtains the fruit of it, Sankara. See as to Agnihotra, X/Andogya, p. 381 seq. ; and Ved4nta-sfitra IV, 1, 16. * Te. this mortal world, as action &c. would do. “Le. of one who understands himself to be the Brahman. See Aitareya-upanishad, p. 246. * Sankara says, ‘the cause in which all is absorbed.’ Cf. a similar, but not identical, meaning given to Vaisvinara at AXAandogya, p. 264; and sce Ved4nta-sfitra I, 2, 24. Becomes great= becomes the Brahman, Sankara. * Even in this body, Sankara; degradation he takes to mean departure from the body, citing Brihadfranyaka, p. 540. 7 There is no worldly life with birth and death for one who does good, and thinks his self to be the Brahman; hence no emancipation from such life either. ®* The Brahman is the real, and on that the unreal material world is imagined. Cf. Taittirfya, p. 97, and Sankara’s comments there, which are of use in understanding this passage. 192 SANATSUGATIYA. being who is the inner self, and who is of the size of a thumb, is not seen, being placed in the heart'. He is unborn, is moving about day and night, without sloth. Meditating on him, a wise man remains placid?, That eternal divine being is perceived by devotees. From him comes the wind’; in him, likewise, is (everything) dissolved. From him (come) the fire and the moon; and from him comes life*. That is the support (of the universe); that is immortal; that is all things perceptible®; that is the Brahman, that glory. From that all entities were produced; and in that (they) are dissolved*. That eternal divine being is perceived by devotees. The brilliant (Brahman) supports the two divine principles’ and the universe, earth and heaven, and the quarters. He from whom the rivers flow in (various) directions, from him were created the great oceans*. That eternal divine being is perceived by devotees. Should one fly, even after furnishing oneself with thousands upon thousands of wings, and even though one should have the velocity of thought*, one would never reach the end of the (great) cause’, That eternal divine ’ Cf. Katha, pp. 130, 157; and Brshadaranyaka, p. 360. * Cf. Svetasvatara, p. 342; Kasha, pp. 100, 107; Maitri, p. 134. * Cf. Taittiriya, p. 67; Kasha, p.146; Mundaka, p. 293. * Kasha, p. 298; Mundaka, p. 288. * See p. 180, note 7. * See p. 180 supra.
2Katha, pp. 130, 157; and Brshadaranyaka, p. 360. * Cf. Svetasvatara, p. 342; Kasha, pp. 100, 107; Maitri, p. 134. * Cf. Taittiriya, p. 67; Kasha, p.146; Mundaka, p. 293. * Kasha, p. 298; Mundaka, p. 288. * See p. 180, note 7. * See p. 180 supra. ™ ¢The individual soul, and God,’ say the commentators, the latter being distinct from the supreme self. ‘The universe,’ says Nilakan//a, ‘ means earth,’ &c., by which I suppose he means earth, heaven, quarters, mentioned directly afterwards. * Kasha, p. 293. * This figure is implied in the fsopanishad, p. 10. ° «Therefore it is endless,’ says Sankara; and as to this, cf. Taittiriya, p. 51. CHAPTER VI, 24. 193 being is perceived by devotees. His form dwells in the unperceived!; and those whose understandings are very well refined? perceive him. The talented man who has got rid (of affection and aversion) perceives (him) by the mind. Those who understand him* become immortal. When one sees this self in all beings stationed in various places‘, what should one grieve for after that®? The Brahmana has (as much interest) in all beings, as in a big reservoir of water, to which waters flow from all sides*. I alone am your mother’, father ; * «In a sphere beyond the reach of perception,’ says Sankara, who also quotes Ka/sa, p. 149, or Svet&svatara, p. 347, where the same line also occurs. * The original for understandings is sattva, which Sankara renders to mean antaskarama. ‘Refined,’ he says, ‘by sacrifices and other sanctifying operations.’ In the Ka/fa at p. 148 sattva is rendered by Sabkara to mean buddhi—a common use of the word. * ‘As being,’ says Sankara, ‘identical with themselves.’ It will be noted that the form of expression is slightly altered here. It is not ‘those who understand this.’ * Le. in different aggregates of body, senses, &c. Cf. Gitd, pp. 104 and 124; also KAdndogya, pp. 475-551. * Cf. Brthadframyaka, p. 882; Sankara also refers to Lsopanishad, p. 14. * The words are pretty nearly the same as at Gft4, p. 48. Sankara says, the Bréhmasa ‘who has done all he need do’ has no interest whatever in any being, as he has none in a big reservoir, and be cites Gft4, p. 54, in support of this. One copy of Sankara, however, differs from this; that runs thus: ‘As a person who has done all he need do, has no interest in a big reservoir of water, 80 to a Bréhmana who sees the self in all beings, there is no interest in all the actions laid down in the Vedas, &c.; as he has obtained everything by mere perception of the self.’ Nilakan/ha’s reading is exactly the same as at Git4, p. 48. * Sankara sars that Sanatsug4ta states here his own experiences, like Vamadeva (about whom there is a reference at Brihad&rasyaka, p- 216) and others, to corroborate what he has already said. Cf. also Gti, p. 83, as to the whole passage. (8) fe) 194 SANATSUGATIYA.
348. * Sankara sars that Sanatsug4ta states here his own experiences, like Vamadeva (about whom there is a reference at Brihad&rasyaka, p- 216) and others, to corroborate what he has already said. Cf. also Gti, p. 83, as to the whole passage. (8) fe) 194 SANATSUGATIYA. and I too am the son. And I am the self of all this—that which exists and that which does not exist'. (I am) the aged grandfather of this, the father, and the son, O descendant of Bharata! You dwell in my self only*. You are not mine, nor I (yours). The self only is my seat’; the self too is (the source of) my birth‘. I am woven through and through § (everything). And my seat is free from (the attacks of) old age* I am unborn, moving about day and night, without sloth. Knowing (me), verily, a wise man remains placid’. More minute than an atom ®, possessed of a good mind®, I am stationed within all beings’. (The wise) know the father of all beings to be placed in the lotus'(-like heart of every one). ' See Gité, p. 84. Nilakan/ha takes what exists to mean ‘present,’ and what does not exist to mean ‘past and future.’ Cf. Khandogya, p. 532. * See Gité, p. 82, where there is also a similar apparent contradiction. * Cf. Khindogya, p. 518. * That is to say he is ‘unborn,’ says Nilakan/ha. Sankara seems to take ‘my’ with ‘seat’ only, and not with birth; for he says, ‘everything has its birth from the self.’ ° Cf. Mundaka, p. 298; Maitr?, p. 84, and comment there. * Cf. Gita, pp. 77, 109, and KAandogya, pp. 535, 55°- 7 See p. 192, note 2. * Cf. Gita, p. 78, and note 3 there. * Ie. a mind free from affection and aversion, hatred, &c., Sankara. © Cf. Gita, p. 113, and note 3; and also fsopanishad, p. 12. " Khandogya, p. 528; and cf. Gfté, p. 113. ANUGITA. Digitized by Google INTRODUCTION TO ANUGITA.
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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