Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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: When those actions, productive of long life and fame', which a man performs here, are entirely exhausted, after his assumption of another body, he performs (actions of an) opposite character, his self being overcome at the exhaustion of life *. And his ruin being impending, his understanding goes astray. Not knowing his own constitution *, and strength, and likewise the (proper) season, the man not being self-controlled, does unseasonably what is injurious to himself. When he attaches himself to numerous very harassing (actions); eats too much‘, or does not eat at all; when he takes bad food, or meat’, or drinks, or (kinds of food) incompatible with one another, or heavy food in immoderate quantities, or without (previously taken food) being properly digested; ortakestoo much exercise, or is incontinent; or constantly, through attachment to action, checks the regular course (of the excretions‘); or takes juicy food’; or sleeps by day®; or (takes food) not thoroughly prepared; (such a man) himself aggravates the dis- * One reading omits ‘ fame,’ as to which cf. Taittirfya-upanishad, p. 129; Kh&ndogya, pp. 122-227. As to long life, cf. KAindogya. p. 272; exhausted, i.e. by enjoyment of fruit in another world. * Cf. Sarfraka Bhdshya, p. 753 seq., where we have a slightly different view. * Arguna Misra renders the original, sattva, by svabh4va. * Cf. for all this, Gita, pp. 62, 69,118, which passages, however, are from a slightly different point of view. See also AAdndogya, p. 526. * A various reading here excludes meat. But cf. Apastamba I, 1, 2, 23; Gautama II, 13. © So says Nilakansha. 7 J.e. which turns to juice in digestion, much juice being a cause of indigestion, say the commentators. * This is doubtful. The sense may be, ‘ who takes juicy or not thoroughly prepared food by day and night.’ But see Asvaliyana Grthya-sfitra, p. go; Apastamba I, 1, 2, 24; Gautama II, 13. CHAPTER II, 20. 237
2* This is doubtful. The sense may be, ‘ who takes juicy or not thoroughly prepared food by day and night.’ But see Asvaliyana Grthya-sfitra, p. go; Apastamba I, 1, 2, 24; Gautama II, 13. CHAPTER II, 20. 237 orders (in the body) when the time comes. By aggravating the disorders (in) his own (body), he contracts a disease which ends in death, or he even engages in unreasonable (acts), such as hanging * (oneself). From these causes, the living® body of that creature then perishes. Learn about that correctly as I am about to state it. Heat being kindled in the body, and being urged by a sharp. wind ‘, pervades the whole frame, and, verily, checks the (movements of all the) life-winds. Know this truly, that excessively powerful heat, if kindled in the body, bursts open the vital parts—the seats of the soul’, Then the soul, full of torments, forthwith falls away from the perishable (body). Know, O best of the twice-born! that (every) creature leaves the body, when the vital parts are burst open, its self being overcome with torments. All beings are constantly distracted with birth and death; and, O chief of the twice-born! are seen abandoning (their) bodies, or entering the womb on the exhaustion of (their previous) actions *. Again, a man suffers similar torments, having his joints broken and suffering from » The time of destruction, says Arguna Misra. * Which, say the commentators, leads to death, even without any disease. , » So I construe the original, having regard to the question, ‘ bow does the body perish?’ The other reading, which is in some respects better, is equivalent to ‘the life falls away from the body of that creature.’ * This is different, as the commentators point out, from the ordinary life-winds. * The original here is gtva, not dtman, which we have rendered ‘self.’ This refers rather to the vital principle. As to the seats, cf. Yagfavalkya Smriti III, 93 seq. * I adopt the reading karmanam, which I find in one of the MSS. I consulted. I think it probable that that was the reading before the commentators. ‘The other reading is marmanm. 238 ANUGITA cold, in consequence of water’. As the compact association of the five elements is broken up, the wind in the body, distributed within the five elements’, between the upward and downward life-winds, being aggravated by cold, and urged by a sharp wind’, goes upwards *, abandoning the embodied (self) in consequence of pain. Thus it’ leaves the body, which appears devoid of breath. Then devoid of warmth, devoid of breath, devoid of beauty, and with consciousness destroyed, the man, being abandoned by the Brahman °, is said to be dead. (Then) he ceases to perceive (anything) with those very currents ? with which the supporter of the body® perceives objects of sense. In the same way, it is the eternal soul which preserves in the body the life-winds which are produced from food *. Whatever (part of the body) is employed in the collection of that, know
3with which the supporter of the body® perceives objects of sense. In the same way, it is the eternal soul which preserves in the body the life-winds which are produced from food *. Whatever (part of the body) is employed in the collection of that, know ' Having spoken of heat, he now speaks of the effects of cold. I am not sure if the water here refers to the water of the ‘juicy’ substances before referred to. ? This means, I presume, within the dissolving body. Cf. Maitriupanishad, p. 42. > See note 4, last page. * To the head, Arguna Misra. * That is, the wind, I suppose, and then the breath departs from the body, and the man is said to die. ‘Devoid of beauty,’ further on, means, disfigured in the state of death. * Le. the mind, Arguna Misra. 7 The senses. Cf. Svetisvatara, p. 288. * See and cf. p. 262 infra. * This, says Arguna Misra, is in answer to the possible question why this ‘sharp wind’ does not work with the life-winds. The answer is, that such working requires the presence of the soul, which Arguna Misra says here means‘ mind.’ As to ‘ production from food,’ cf. KAAndogya, p. 421 seq., and Taittirtya Aranyaka, p. 893. © Collection of that = turning the food into semen, says Arguna Misra, who adds, ‘in those vital parts, which are useful for this purpose, the life-wind dwells.’ CHAPTER II, 34. 239 that to be a vital part, for thus it is seen (laid down) in the Scriptures. Those vital parts being wounded, that (wind) directly comes out therefrom, and entering the bosom of a creature obstructs the heart!. Then the possessor of consciousness knows nothing *. Having his knowledge enveloped by darkness’, while the vitals are still enveloped, the soul ‘, being without a fixed seat, is shaken about by the wind. And then he heaves a very deep and alarming gasp, and makes the unconscious body quiver as he goes out (of it). That soul, dropping out of the body, is surrounded on both sides by his own actions‘, his own pure and meritorious, as also his sinful (ones). Brahmazas, possessed of knowledge, whose convictions are correctly (formed) from sacred learning, know him by (his) marks as one who has performed meritorious actions or the reverse. As those who have eyes see a glow-worm disappear here and there in darkness, so likewise do those who have eyes of knowledge. Such a soul, the Siddhas see with a divine eye, departing (from the body), or coming to the birth, or entering into a womb*. Its three descriptions? of seats are here learnt from the Scriptures. This world is the world of actions *, where 1 Arguna Misra renders this to mean ‘ mind.’ * As the mind is obstructed, says Arguna Misra. The possessor of consciousness = the self, Arguna. * J.e. pain, Arguna Misra. * Ie. mind, Arguna Misra. ® Cf. Brihadaranyaka, p. 843. * See Aitareya-upanishad, p. 222, and Sankara’s commentary there. The coming to the birth is the coming out of the womb into the world. Cf. also Gita, p. 112.
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* 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: When those actions, productive of long life and fame', which a man performs here, are entirely exhausted, after his assumption of another body, he performs (actions of an) opposite character, his self being overcome at the exhaustion of life *. And his ruin being impending, his understanding goes astray. Not knowing his own constitution *, and strength, and likewise the (proper) season, the man not being self-controlled, does unseasonably what is injurious to himself. When he attaches himself to numerous very harassing (actions); eats too much‘, or does not eat at all; when he takes bad food, or meat’, or drinks, or (kinds of food) incompatible with one another, or heavy food in immoderate quantities, or without (previously taken food) being properly digested; ortakestoo much exercise, or is incontinent; or constantly, through attachment to action, checks the regular course (of the excretions‘); or takes juicy food’; or sleeps by day®; or (takes food) not thoroughly prepared; (such a man) himself aggravates the dis- * One reading omits ‘ fame,’ as to which cf. Taittirfya-upanishad, p. 129; Kh&ndogya, pp. 122-227. As to long life, cf. KAindogya. p. 272; exhausted, i.e. by enjoyment of fruit in another world. * Cf. Sarfraka Bhdshya, p. 753 seq., where we have a slightly different view. * Arguna Misra renders the original, sattva, by svabh4va. * Cf. for all this, Gita, pp. 62, 69,118, which passages, however, are from a slightly different point of view. See also AAdndogya, p. 526. * A various reading here excludes meat. But cf. Apastamba I, 1, 2, 23; Gautama II, 13. © So says Nilakansha. 7 J.e. which turns to juice in digestion, much juice being a cause of indigestion, say the commentators. * This is doubtful. The sense may be, ‘ who takes juicy or not thoroughly prepared food by day and night.’ But see Asvaliyana Grthya-sfitra, p. go; Apastamba I, 1, 2, 24; Gautama II, 13. CHAPTER II, 20. 237
2* This is doubtful. The sense may be, ‘ who takes juicy or not thoroughly prepared food by day and night.’ But see Asvaliyana Grthya-sfitra, p. go; Apastamba I, 1, 2, 24; Gautama II, 13. CHAPTER II, 20. 237 orders (in the body) when the time comes. By aggravating the disorders (in) his own (body), he contracts a disease which ends in death, or he even engages in unreasonable (acts), such as hanging * (oneself). From these causes, the living® body of that creature then perishes. Learn about that correctly as I am about to state it. Heat being kindled in the body, and being urged by a sharp. wind ‘, pervades the whole frame, and, verily, checks the (movements of all the) life-winds. Know this truly, that excessively powerful heat, if kindled in the body, bursts open the vital parts—the seats of the soul’, Then the soul, full of torments, forthwith falls away from the perishable (body). Know, O best of the twice-born! that (every) creature leaves the body, when the vital parts are burst open, its self being overcome with torments. All beings are constantly distracted with birth and death; and, O chief of the twice-born! are seen abandoning (their) bodies, or entering the womb on the exhaustion of (their previous) actions *. Again, a man suffers similar torments, having his joints broken and suffering from » The time of destruction, says Arguna Misra. * Which, say the commentators, leads to death, even without any disease. , » So I construe the original, having regard to the question, ‘ bow does the body perish?’ The other reading, which is in some respects better, is equivalent to ‘the life falls away from the body of that creature.’ * This is different, as the commentators point out, from the ordinary life-winds. * The original here is gtva, not dtman, which we have rendered ‘self.’ This refers rather to the vital principle. As to the seats, cf. Yagfavalkya Smriti III, 93 seq. * I adopt the reading karmanam, which I find in one of the MSS. I consulted. I think it probable that that was the reading before the commentators. ‘The other reading is marmanm. 238 ANUGITA cold, in consequence of water’. As the compact association of the five elements is broken up, the wind in the body, distributed within the five elements’, between the upward and downward life-winds, being aggravated by cold, and urged by a sharp wind’, goes upwards *, abandoning the embodied (self) in consequence of pain. Thus it’ leaves the body, which appears devoid of breath. Then devoid of warmth, devoid of breath, devoid of beauty, and with consciousness destroyed, the man, being abandoned by the Brahman °, is said to be dead. (Then) he ceases to perceive (anything) with those very currents ? with which the supporter of the body® perceives objects of sense. In the same way, it is the eternal soul which preserves in the body the life-winds which are produced from food *. Whatever (part of the body) is employed in the collection of that, know
3with which the supporter of the body® perceives objects of sense. In the same way, it is the eternal soul which preserves in the body the life-winds which are produced from food *. Whatever (part of the body) is employed in the collection of that, know ' Having spoken of heat, he now speaks of the effects of cold. I am not sure if the water here refers to the water of the ‘juicy’ substances before referred to. ? This means, I presume, within the dissolving body. Cf. Maitriupanishad, p. 42. > See note 4, last page. * To the head, Arguna Misra. * That is, the wind, I suppose, and then the breath departs from the body, and the man is said to die. ‘Devoid of beauty,’ further on, means, disfigured in the state of death. * Le. the mind, Arguna Misra. 7 The senses. Cf. Svetisvatara, p. 288. * See and cf. p. 262 infra. * This, says Arguna Misra, is in answer to the possible question why this ‘sharp wind’ does not work with the life-winds. The answer is, that such working requires the presence of the soul, which Arguna Misra says here means‘ mind.’ As to ‘ production from food,’ cf. KAAndogya, p. 421 seq., and Taittirtya Aranyaka, p. 893. © Collection of that = turning the food into semen, says Arguna Misra, who adds, ‘in those vital parts, which are useful for this purpose, the life-wind dwells.’ CHAPTER II, 34. 239 that to be a vital part, for thus it is seen (laid down) in the Scriptures. Those vital parts being wounded, that (wind) directly comes out therefrom, and entering the bosom of a creature obstructs the heart!. Then the possessor of consciousness knows nothing *. Having his knowledge enveloped by darkness’, while the vitals are still enveloped, the soul ‘, being without a fixed seat, is shaken about by the wind. And then he heaves a very deep and alarming gasp, and makes the unconscious body quiver as he goes out (of it). That soul, dropping out of the body, is surrounded on both sides by his own actions‘, his own pure and meritorious, as also his sinful (ones). Brahmazas, possessed of knowledge, whose convictions are correctly (formed) from sacred learning, know him by (his) marks as one who has performed meritorious actions or the reverse. As those who have eyes see a glow-worm disappear here and there in darkness, so likewise do those who have eyes of knowledge. Such a soul, the Siddhas see with a divine eye, departing (from the body), or coming to the birth, or entering into a womb*. Its three descriptions? of seats are here learnt from the Scriptures. This world is the world of actions *, where 1 Arguna Misra renders this to mean ‘ mind.’ * As the mind is obstructed, says Arguna Misra. The possessor of consciousness = the self, Arguna. * J.e. pain, Arguna Misra. * Ie. mind, Arguna Misra. ® Cf. Brihadaranyaka, p. 843. * See Aitareya-upanishad, p. 222, and Sankara’s commentary there. The coming to the birth is the coming out of the womb into the world. Cf. also Gita, p. 112.
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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