Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1® Cf. SanatsugAtiya, p. 161, ‘not to be shaken.’ * I suppose this to mean according to the forms proper in the case of such a being as the one in question. Cf. Git4, p. 62, and note there. * This is not easy to understand. Perhaps the allusion is to the doctrine at Gita, pp. 54, 55- * Cf. Brihadfranyaka, p. 447. * Ie. all prescribed acts of piety. 7 As to knowledge and experience, cf. Gita, p. 57; and as to coming and going, cf. ibid. p. 84. * J.e. as stated, for instance, at Git4, p.79,or Brzhadaranyaka, p.61 3. 232 aNnucitA. who knew about happiness and misery ', who knew the truth about birth and death’, who was conversant with merit and sin, who perceived the migrations of embodied (souls) of high and low (degrees) in consequence of (their) actions, who moved about like an emancipated being, who had reached perfection *, who was tranquil, whose senses were restrained, who was illumined with the Brahmic splendour‘, who moved about in every direction, who understood concealed movements *, who was going in company of invisible Siddhas and celestial singers °, and conversing and sitting together (with them) in secluded (places), who went about as he pleased, and was unattached (anywhere) like the wind. Having approached him, that talented ascetic possessed of concentration (of mind), that best of the twice-born, wishing to acquire piety, fell at his feet, after seeing that great marvel. And amazed on seeing that marvellous man, the best of the twiceborn, KAsyapa, pleased the preceptor by his great devotion. That was all appropriate ’, (being) joined to sacred learning and correct conduct. And, O terror of your foes! he pleased that (being) by (his purity of) heart and behaviour (suitable) towards a preceptor*. Then being satisfied and pleased, he spoke to the pupil these words, referring to the ' Cf. infra, p. 245. * Cf. Gfta, pp. 48, 103. * Gf. Gité, passim. * Cf. Sanatsugatfya, p. 162. * Ie. moving about so as not to be seen by everybody. * Literally, ‘ holders of wheels,’ which Arguna Misra interprets to mean ‘Airamas.’ At Santi Parvan (Moksha Dharma) CCXLIV, 326 Nilakanfha renders Kakradhara by Xakravartin or Emperor. 7 Le. as K4syapa was possessed of Vedic lore, and behaved as he ought to behave in his capacity of pupil, it was natural that the other should be pleased. ® See p. 176 seq. supra. CHAPTER I, 38. 23 oF) » we highest perfection. Hear (them) from me, O Ganardana ! The Siddha said:
27 Le. as K4syapa was possessed of Vedic lore, and behaved as he ought to behave in his capacity of pupil, it was natural that the other should be pleased. ® See p. 176 seq. supra. CHAPTER I, 38. 23 oF) » we highest perfection. Hear (them) from me, O Ganardana ! The Siddha said: Mortals, O dear friend?! by their actions which are (of) mixed (character), or which are meritorious and pure, attain to this world as the goal, or to residence in the world of the gods*. Nowhere is there everlasting happiness; nowhere eternal residence*. Over and over again is there a downfall from a high position attained with difficulty. Overcome by lust and anger, and deluded by desire, I fell into uncomfortable and harassing states (of life), in consequence of (my) committing sin. Again and again death, and again and again birth’. I ate numerous (kinds of) food, sucked at various breasts, saw various mothers, and fathers ofdifferent sorts; and, O sinless one! (I saw) strange pleasures and miseries. Frequently (I suffered) separation from those I loved, association with those I did not love. Loss of wealth also came on me, after I had acquired that wealth with difficulty; ignominies full of affliction from princes and likewise from kinsmen; excessively poignant pain, mental and bodily. 1 also underwent frightful indignities, and fierce deaths and captivities; (I had a) fall into hell, and torments in the house of Yama‘. I also suffered much from old age, continual ailments, and numerous misfortunes flowing from the pairs of opposites*, Then on one occasion, being much afflicted with misery, I abandoned the whole 1 The same word as at Gfti, p. 72. * Cf. K#andogya-upanishad, pp. 356-359, and Gftd, p. 84. * See Gita, p. 76, and cf. Kasha, p. go. ‘ For the whole of this passage, cf. Maitri-upanishad, p. 8. ® See Mann VI, 61. © See Gita, p. 48. 234 ANuGciTA. course of worldly life, through indifference (to worldly objects), and taking refuge with the formless (principle)". Having learnt about this path in this world, I exercised myself (in it), and hence, through favour of the self *, have I acquired this perfection*, I shall not come here again‘; I am surveying the worlds, and the happy migrations® of (my) self from the creation of beings to (my attaining) perfection. Thus, O best of the twice-born! have I obtained this highest perfection. From here I go to the next® (world), and from there again to the still higher (world)—the imperceptible seat of the Brahman. Have no doubt on that, O terror of your foes7! I shall not come back to this mortal world. I am pleased with you, O you of great intelligence ! Say, what can I do for you? The time is now come for that which you desired in coming to me. 1 know for what you have come to me. But I shall be going away in a short time, hence have I given
3I shall not come back to this mortal world. I am pleased with you, O you of great intelligence ! Say, what can I do for you? The time is now come for that which you desired in coming to me. 1 know for what you have come to me. But I shall be going away in a short time, hence have I given ’ Taking refuge, says Nilakan/ha, in the belief of my being identical with the Brahman, which is to be comprehended by means of the profound contemplation called Asampragf#ita Samadhi. * Le., says Nilakam/Aa, the mind, and he cites Maitri, p. 179. Cf. Ka/fa, p.108. The rendering at p. 192 supra will also suit (through the self becoming placid). This placidity is defined at Santi Parvan (Moksha Dharma) CCXLVII, 11, with which cf. Gft4, p. 69. See Gita, p. 51. ® As above described. * Cf. KAindogya, p. 628; sce also ibid. p. 282. * He calls them happy because they have ended happily, I presume, ‘Surveying the worlds’ Nilakan/ha takes to be an index of omniscience. Cf. Sanatsugatiya, p.174. See also Yoga-sdtras III, 25. and commentary there. * Le. the world of Brahman, or the Satyaloka; and the next siep is assimilation into the Brahman. * So read all the copies I have scen, though K4syapa is the person addressed. CHAPTER II, 5. 235 this hint to you. I am exceedingly pleased, O clever one! with your good conduct. Put (your) questions without uneasiness, I will tell (you) whatever you desire. I highly esteem your intelligence, and greatly respect it, inasmuch as you have made me out'; for, O Kasyapa! you are (a) talented (man). Cuapter II. VAsudeva? said: Then grasping his feet, KAsyapa asked questions very difficult to explain, and all of them that (being), the best of the supporters of piety, did explain. Ka4syapa said : How does the body perish, and how, too, is it produced ? How does one who moves in this harassing course of worldly life become freed? And (how) does the self, getting rid of nature, abandon the body (produced) from it? ? And how, being freed from the body, does he attain to the other‘? How does this man enjoy the good and evil acts done by himself? And where do the acts of one who is released from the body remain? The Brahmana said: Thus addressed, O descendant of Vrishai! that Siddha answered these questions in order. Hear me relate what (he said). * This was difficult, as the Siddha possessed extraordinary powers, such as that of concealed movement, &c. * Sic in MSS. * Cf. as to getting rid of nature, Git, pp. 75-106. As to the body produced from nature, cf. ibid. p. 112, and pp. 317-318 infra. * Le. the Brahman, says Nilakan/ha. 236 anuciTA. The Siddha said:
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.
1® Cf. SanatsugAtiya, p. 161, ‘not to be shaken.’ * I suppose this to mean according to the forms proper in the case of such a being as the one in question. Cf. Git4, p. 62, and note there. * This is not easy to understand. Perhaps the allusion is to the doctrine at Gita, pp. 54, 55- * Cf. Brihadfranyaka, p. 447. * Ie. all prescribed acts of piety. 7 As to knowledge and experience, cf. Gita, p. 57; and as to coming and going, cf. ibid. p. 84. * J.e. as stated, for instance, at Git4, p.79,or Brzhadaranyaka, p.61 3. 232 aNnucitA. who knew about happiness and misery ', who knew the truth about birth and death’, who was conversant with merit and sin, who perceived the migrations of embodied (souls) of high and low (degrees) in consequence of (their) actions, who moved about like an emancipated being, who had reached perfection *, who was tranquil, whose senses were restrained, who was illumined with the Brahmic splendour‘, who moved about in every direction, who understood concealed movements *, who was going in company of invisible Siddhas and celestial singers °, and conversing and sitting together (with them) in secluded (places), who went about as he pleased, and was unattached (anywhere) like the wind. Having approached him, that talented ascetic possessed of concentration (of mind), that best of the twice-born, wishing to acquire piety, fell at his feet, after seeing that great marvel. And amazed on seeing that marvellous man, the best of the twiceborn, KAsyapa, pleased the preceptor by his great devotion. That was all appropriate ’, (being) joined to sacred learning and correct conduct. And, O terror of your foes! he pleased that (being) by (his purity of) heart and behaviour (suitable) towards a preceptor*. Then being satisfied and pleased, he spoke to the pupil these words, referring to the ' Cf. infra, p. 245. * Cf. Gfta, pp. 48, 103. * Gf. Gité, passim. * Cf. Sanatsugatfya, p. 162. * Ie. moving about so as not to be seen by everybody. * Literally, ‘ holders of wheels,’ which Arguna Misra interprets to mean ‘Airamas.’ At Santi Parvan (Moksha Dharma) CCXLIV, 326 Nilakanfha renders Kakradhara by Xakravartin or Emperor. 7 Le. as K4syapa was possessed of Vedic lore, and behaved as he ought to behave in his capacity of pupil, it was natural that the other should be pleased. ® See p. 176 seq. supra. CHAPTER I, 38. 23 oF) » we highest perfection. Hear (them) from me, O Ganardana ! The Siddha said:
27 Le. as K4syapa was possessed of Vedic lore, and behaved as he ought to behave in his capacity of pupil, it was natural that the other should be pleased. ® See p. 176 seq. supra. CHAPTER I, 38. 23 oF) » we highest perfection. Hear (them) from me, O Ganardana ! The Siddha said: Mortals, O dear friend?! by their actions which are (of) mixed (character), or which are meritorious and pure, attain to this world as the goal, or to residence in the world of the gods*. Nowhere is there everlasting happiness; nowhere eternal residence*. Over and over again is there a downfall from a high position attained with difficulty. Overcome by lust and anger, and deluded by desire, I fell into uncomfortable and harassing states (of life), in consequence of (my) committing sin. Again and again death, and again and again birth’. I ate numerous (kinds of) food, sucked at various breasts, saw various mothers, and fathers ofdifferent sorts; and, O sinless one! (I saw) strange pleasures and miseries. Frequently (I suffered) separation from those I loved, association with those I did not love. Loss of wealth also came on me, after I had acquired that wealth with difficulty; ignominies full of affliction from princes and likewise from kinsmen; excessively poignant pain, mental and bodily. 1 also underwent frightful indignities, and fierce deaths and captivities; (I had a) fall into hell, and torments in the house of Yama‘. I also suffered much from old age, continual ailments, and numerous misfortunes flowing from the pairs of opposites*, Then on one occasion, being much afflicted with misery, I abandoned the whole 1 The same word as at Gfti, p. 72. * Cf. K#andogya-upanishad, pp. 356-359, and Gftd, p. 84. * See Gita, p. 76, and cf. Kasha, p. go. ‘ For the whole of this passage, cf. Maitri-upanishad, p. 8. ® See Mann VI, 61. © See Gita, p. 48. 234 ANuGciTA. course of worldly life, through indifference (to worldly objects), and taking refuge with the formless (principle)". Having learnt about this path in this world, I exercised myself (in it), and hence, through favour of the self *, have I acquired this perfection*, I shall not come here again‘; I am surveying the worlds, and the happy migrations® of (my) self from the creation of beings to (my attaining) perfection. Thus, O best of the twice-born! have I obtained this highest perfection. From here I go to the next® (world), and from there again to the still higher (world)—the imperceptible seat of the Brahman. Have no doubt on that, O terror of your foes7! I shall not come back to this mortal world. I am pleased with you, O you of great intelligence ! Say, what can I do for you? The time is now come for that which you desired in coming to me. 1 know for what you have come to me. But I shall be going away in a short time, hence have I given
3I shall not come back to this mortal world. I am pleased with you, O you of great intelligence ! Say, what can I do for you? The time is now come for that which you desired in coming to me. 1 know for what you have come to me. But I shall be going away in a short time, hence have I given ’ Taking refuge, says Nilakan/ha, in the belief of my being identical with the Brahman, which is to be comprehended by means of the profound contemplation called Asampragf#ita Samadhi. * Le., says Nilakam/Aa, the mind, and he cites Maitri, p. 179. Cf. Ka/fa, p.108. The rendering at p. 192 supra will also suit (through the self becoming placid). This placidity is defined at Santi Parvan (Moksha Dharma) CCXLVII, 11, with which cf. Gft4, p. 69. See Gita, p. 51. ® As above described. * Cf. KAindogya, p. 628; sce also ibid. p. 282. * He calls them happy because they have ended happily, I presume, ‘Surveying the worlds’ Nilakan/ha takes to be an index of omniscience. Cf. Sanatsugatiya, p.174. See also Yoga-sdtras III, 25. and commentary there. * Le. the world of Brahman, or the Satyaloka; and the next siep is assimilation into the Brahman. * So read all the copies I have scen, though K4syapa is the person addressed. CHAPTER II, 5. 235 this hint to you. I am exceedingly pleased, O clever one! with your good conduct. Put (your) questions without uneasiness, I will tell (you) whatever you desire. I highly esteem your intelligence, and greatly respect it, inasmuch as you have made me out'; for, O Kasyapa! you are (a) talented (man). Cuapter II. VAsudeva? said: Then grasping his feet, KAsyapa asked questions very difficult to explain, and all of them that (being), the best of the supporters of piety, did explain. Ka4syapa said : How does the body perish, and how, too, is it produced ? How does one who moves in this harassing course of worldly life become freed? And (how) does the self, getting rid of nature, abandon the body (produced) from it? ? And how, being freed from the body, does he attain to the other‘? How does this man enjoy the good and evil acts done by himself? And where do the acts of one who is released from the body remain? The Brahmana said: Thus addressed, O descendant of Vrishai! that Siddha answered these questions in order. Hear me relate what (he said). * This was difficult, as the Siddha possessed extraordinary powers, such as that of concealed movement, &c. * Sic in MSS. * Cf. as to getting rid of nature, Git, pp. 75-106. As to the body produced from nature, cf. ibid. p. 112, and pp. 317-318 infra. * Le. the Brahman, says Nilakan/ha. 236 anuciTA. The Siddha said:
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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