Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. 7 As stated further on, viz. this world, the next world, and the womb. With this compare X/Andogya, p. 359. * Cf. our Bhartrshari (Bombay series), Notes (Nitisataka), p. 27. 240 ANUGITA. creatures dwell. All embodied (selfs), having here performed good or evil (actions), obtain (the fruit). It is here they obtain higher or lower enjoyments by their own actions. And it is those whose actions here are evil, who by their actions go to hell. Harassing is that lower place where men are tormented. Freedom from it is very difficult, and the self should be specially protected from it. Learn from me now the seats in which creatures going up ' dwell, and which I shall describe truly. Hearing this, you will learn the highest knowledge, and decision regarding action*. All (the worlds in) the forms of stars, and this lunar sphere’, and also this solar sphere which shines in the world by its own lustre, know these to be the seats of men who perform meritorious actions. All these, verily, fall down again and again in consequence of the exhaustion of their actions‘. And there, too, in heaven, there are differences of low, high, and middling *. Nor, even there, is there satisfaction, (even) after a sight of most magnificent splendour. Thus have I stated to you these seats distinctly. I will after this (proceed to) state to you the production of the fatus*. And, O twice-born one! hear that attentively from me as I state it. Cf. on this and ‘lower place,’ Gita, p. rog; Sankhya Karikd, 44. * The readings here are most unsatisfactory. The meaning of the printed reading adopted above would seem to be, ‘decision as to what actions should be performed,’ &c. * Cf. Git4, p. 81, and Sanatsugatiya, p. 158. * Cf. Gita, p. 84. * Arguna Misra sais, ‘In heaven=in the next world, low = infenior(?), high = heaven, and middling = the space below the skies (antariksha).’ For the three degrees of enjoyment in heaven, sce Yogavasish/ha I, 35 seq. * ‘This is the third of the three seats above referred to. CHAPTER III, 7. 241 Cuapter III.
2* ‘This is the third of the three seats above referred to. CHAPTER III, 7. 241 Cuapter III. There is no destruction here of actions good or not good. Coming to one body after another they become ripened in their respective ways*. As a fruitful (tree) producing fruit may yield much fruit, so does merit performed with a pure mind become expanded *. Sin, too, performed with a sinful mind, is similarly (expanded). For the self engages in action, putting forward this mind‘. And now further, hear how ° a man, overwhelmed with action, and enveloped in desire and anger®, enters a womb. Within the womb of a woman, (he) obtains as the result of action a body good or else bad’, made up of virile semen and blood. Owing to (his) subtlety and imperceptibility, though he obtains a body appertaining to the Brahman, he is not attached anywhere; hence is he the eternal Brahman®*, That is the seed of all beings; by that * Cf. Maitri-upanishad, p. 53, and Mundaka, p. 270. And see generally as to this passage, Sartraka BhAshya, pp. 751-760. * Ie. they yield their respective fruits; cf. Maitri, p. 43, and Khndogya, p. 358. * This explains, say the commentators, how even a little merit or sin requires sometimes more than one birth to enjoy and exhaust. * As a king performs sacrifices ‘putting forward’ a priest, Arguna Misra ; and cf. Dhammapada, the first two verses. * Arguna Misra has tatha, ‘in the same way,’ instead of this, and renders it to mean ‘ putting forward’ the mind. * Hence he does not get rid of birth and death. * Good=of gods or men; bad=of the lower species of creatures, Arguna. * He, in the preceding sentences, according to Arguna Mista, means the self, through the mind, or ‘ putting forward’ the mind, as said above. In this sentence, he takes ‘he’ to mean the mind itself; Brahman=the self; and the mind, he says, is called the Brahman, as it, like the self, is the cause of the Xaitanya, intelligence, in all creatures. (8) R 242 ANuGiTA.
3In this sentence, he takes ‘he’ to mean the mind itself; Brahman=the self; and the mind, he says, is called the Brahman, as it, like the self, is the cause of the Xaitanya, intelligence, in all creatures. (8) R 242 ANuGiTA. all creatures exist. That soul, entering all the limbs of the foetus, part by part, and dwelling in the seat of the life-wind', supports (them) with the mind ?. Then the foetus, becoming possessed of consciousness, moves about its limbs. As liquefied iron being poured out assumes the form of the image *, such you must know is the entrance of the soul into the foetus. As fire entering a ball of iron, heats it, such too, you must understand, is the manifestation of the soul in the foetus. And asa blazing lamp shines in a house, even so does consciousness light up bodies ¢. And whatever action he performs, whether good or bad, everything done in a former body must necessarily be enjoyed (or suffered). Then® that is exhausted, and again other (action) is accumulated, so long as the piety which dwells in the practice of concentration of mind for final emancipation * has not been learnt. As to that, O best (of men)! I will tell you about that action by which, verily, one going the round of various births, becomes happy. Gifts, penance, life as a Brahmafé4rin, adherence to prescribed regulations, restraint of the senses 7, and also ’ Te. the heart. * Arguna Misra says that the soul at the beginning of the sentence means the mind, and mind here means knowledge or intelligence. Cf. p. 238 supra. * In the mould of which, that is to say, it is poured. * Cf. Giti, p. 106. The three similes, says Nflakan¢ha, show that the soul pervades the whole body, is yet imperceptible, and also unattached to the body. Arguna Misra’s explanation is different, but I prefer Nilakansha’s. * J.e. by the enjoyment or suffering. * Ie. while he does not possess the knowledge which leads to the piety necessary as a preliminary for final emancipation, and which ultimately destroys action. Cf. Gitd, p. 62. * Ie. keeping the senses of hearing &c. from all operations CHAPTER III, 23. 243
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.
1The 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. 7 As stated further on, viz. this world, the next world, and the womb. With this compare X/Andogya, p. 359. * Cf. our Bhartrshari (Bombay series), Notes (Nitisataka), p. 27. 240 ANUGITA. creatures dwell. All embodied (selfs), having here performed good or evil (actions), obtain (the fruit). It is here they obtain higher or lower enjoyments by their own actions. And it is those whose actions here are evil, who by their actions go to hell. Harassing is that lower place where men are tormented. Freedom from it is very difficult, and the self should be specially protected from it. Learn from me now the seats in which creatures going up ' dwell, and which I shall describe truly. Hearing this, you will learn the highest knowledge, and decision regarding action*. All (the worlds in) the forms of stars, and this lunar sphere’, and also this solar sphere which shines in the world by its own lustre, know these to be the seats of men who perform meritorious actions. All these, verily, fall down again and again in consequence of the exhaustion of their actions‘. And there, too, in heaven, there are differences of low, high, and middling *. Nor, even there, is there satisfaction, (even) after a sight of most magnificent splendour. Thus have I stated to you these seats distinctly. I will after this (proceed to) state to you the production of the fatus*. And, O twice-born one! hear that attentively from me as I state it. Cf. on this and ‘lower place,’ Gita, p. rog; Sankhya Karikd, 44. * The readings here are most unsatisfactory. The meaning of the printed reading adopted above would seem to be, ‘decision as to what actions should be performed,’ &c. * Cf. Git4, p. 81, and Sanatsugatiya, p. 158. * Cf. Gita, p. 84. * Arguna Misra sais, ‘In heaven=in the next world, low = infenior(?), high = heaven, and middling = the space below the skies (antariksha).’ For the three degrees of enjoyment in heaven, sce Yogavasish/ha I, 35 seq. * ‘This is the third of the three seats above referred to. CHAPTER III, 7. 241 Cuapter III.
2* ‘This is the third of the three seats above referred to. CHAPTER III, 7. 241 Cuapter III. There is no destruction here of actions good or not good. Coming to one body after another they become ripened in their respective ways*. As a fruitful (tree) producing fruit may yield much fruit, so does merit performed with a pure mind become expanded *. Sin, too, performed with a sinful mind, is similarly (expanded). For the self engages in action, putting forward this mind‘. And now further, hear how ° a man, overwhelmed with action, and enveloped in desire and anger®, enters a womb. Within the womb of a woman, (he) obtains as the result of action a body good or else bad’, made up of virile semen and blood. Owing to (his) subtlety and imperceptibility, though he obtains a body appertaining to the Brahman, he is not attached anywhere; hence is he the eternal Brahman®*, That is the seed of all beings; by that * Cf. Maitri-upanishad, p. 53, and Mundaka, p. 270. And see generally as to this passage, Sartraka BhAshya, pp. 751-760. * Ie. they yield their respective fruits; cf. Maitri, p. 43, and Khndogya, p. 358. * This explains, say the commentators, how even a little merit or sin requires sometimes more than one birth to enjoy and exhaust. * As a king performs sacrifices ‘putting forward’ a priest, Arguna Misra ; and cf. Dhammapada, the first two verses. * Arguna Misra has tatha, ‘in the same way,’ instead of this, and renders it to mean ‘ putting forward’ the mind. * Hence he does not get rid of birth and death. * Good=of gods or men; bad=of the lower species of creatures, Arguna. * He, in the preceding sentences, according to Arguna Mista, means the self, through the mind, or ‘ putting forward’ the mind, as said above. In this sentence, he takes ‘he’ to mean the mind itself; Brahman=the self; and the mind, he says, is called the Brahman, as it, like the self, is the cause of the Xaitanya, intelligence, in all creatures. (8) R 242 ANuGiTA.
3In this sentence, he takes ‘he’ to mean the mind itself; Brahman=the self; and the mind, he says, is called the Brahman, as it, like the self, is the cause of the Xaitanya, intelligence, in all creatures. (8) R 242 ANuGiTA. all creatures exist. That soul, entering all the limbs of the foetus, part by part, and dwelling in the seat of the life-wind', supports (them) with the mind ?. Then the foetus, becoming possessed of consciousness, moves about its limbs. As liquefied iron being poured out assumes the form of the image *, such you must know is the entrance of the soul into the foetus. As fire entering a ball of iron, heats it, such too, you must understand, is the manifestation of the soul in the foetus. And asa blazing lamp shines in a house, even so does consciousness light up bodies ¢. And whatever action he performs, whether good or bad, everything done in a former body must necessarily be enjoyed (or suffered). Then® that is exhausted, and again other (action) is accumulated, so long as the piety which dwells in the practice of concentration of mind for final emancipation * has not been learnt. As to that, O best (of men)! I will tell you about that action by which, verily, one going the round of various births, becomes happy. Gifts, penance, life as a Brahmafé4rin, adherence to prescribed regulations, restraint of the senses 7, and also ’ Te. the heart. * Arguna Misra says that the soul at the beginning of the sentence means the mind, and mind here means knowledge or intelligence. Cf. p. 238 supra. * In the mould of which, that is to say, it is poured. * Cf. Giti, p. 106. The three similes, says Nflakan¢ha, show that the soul pervades the whole body, is yet imperceptible, and also unattached to the body. Arguna Misra’s explanation is different, but I prefer Nilakansha’s. * J.e. by the enjoyment or suffering. * Ie. while he does not possess the knowledge which leads to the piety necessary as a preliminary for final emancipation, and which ultimately destroys action. Cf. Gitd, p. 62. * Ie. keeping the senses of hearing &c. from all operations CHAPTER III, 23. 243
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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