Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1by 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 tranquillity, compassion to (all) beings, self-restraint, and absence of cruelty, refraining from the appropriation of the wealth of others, not acting dishonestly even in thought towards (any) being in this world, serving mother and father, honouring deities and guests, honouring preceptors, pity, purity, constant restraint of the organs’, and causing good to be done; this is said to be the conduct of the good’. From this is produced piety, which protects people to eternity. Thus one should look (for it) among the good, for among them it constantly abides. The practice to which the good adhere, points out (what) piety (is)*. And among them dwells that (course of) action which constitutes eternal piety. He who acquires that, never comes to an evil end‘. By this are people held in check from making a slip in the paths of piety’. But the devotee who is released® is esteemed higher than these. For the deliverance from the course of worldly life of the man who acts piously and well, as he should act, takes place after a long time’. Thus a creature always meets with (the effects of) the action performed (in a) previous (life). And that® is the sole cause by which he comes here (in a) degraded (form). There is save those relating to the Brahman. Tranquillity is the same thing as regards the mind. ' This I take to mean restraint of the active organs, such as speech, &c. ‘Self-restraint’ is rendered by Nflakan/ha to mean ‘concentration of mind.’ * Cf. Maitri, p. 57; AAandogya, p. 136; and Git4, pp. 103, 119. * Cf. Apastamba I, 1,1, 2; I, 7,20, 7; Sakuntalé, p. 30 ( Williams). * Cf. Gita, p. 72. * By this, ite. by the practice of the good, Arguna Misra. * From delusion, Arguna Misra ; emancipated by force of his devotion, Nilakan/ha. * Cf. Gitt, p. 73; KAAandogya, pp. 136,137. ° Scil. the action. R2 244 ANuGiTA.
230 ( Williams). * Cf. Gita, p. 72. * By this, ite. by the practice of the good, Arguna Misra. * From delusion, Arguna Misra ; emancipated by force of his devotion, Nilakan/ha. * Cf. Gitt, p. 73; KAAandogya, pp. 136,137. ° Scil. the action. R2 244 ANuGiTA. in the world a doubt as to what originally was the source from which he became invested with a body. And that I shall now proceed to state. Brahman, the grandfather of all people, having made a body for himself, created the whole of the three worlds, moving and fixed’. From that he created the Pradhana., the material cause of all embodied (selfs), by which all this is pervaded, and which is known in the world as the highest *. This is what is called the destructible’; but the other‘ is immortal and indestructible. And PragApati, who had been first created, created all creatures and (all) the fixed entities, (having) as regards the moving (creation), a pair separately for each® (species). Such is the ancient (tradition) heard (by us). And as regards that, the grandsire fixed a limit of time, and (a rule) about migrations among (various) creatures, and about the return ¢. What I say is all correct and proper, like (what may be said by) any talented person who has in 1 Te. animate and inanimate. ‘A body for himself’ =undeveloped Akasa, Nilakansha, But see Sakhya-sdra, p. 19, and Sankhya Prav. Bhashya I, 122, and III, ro. * Cf. inter alia Gité, p. 58 and note, and Sankhya-sara, p. 11. As to the words at the beginning of this sentence, ‘from that,’ cf. Taittirfya-upanishad, p. 67, where everything is derived from Akasa, mentioned in the last note, and Akasa from the Brahman. * Cf. Gita, p. 113, where there are three principles distinguished from each other. * Ie. the self, Arguna Misra. * A pair, i.e. a male and female for each species, such as man, &c., Arguna Misra. ® Prag4pati fixed the limit of life for every ‘moving’ creature, and the rule as to going from one species of body into another, and as to going from one world to another. As to a part of ‘the ancient tradition,’ the first stanza of the Mundaka-upanishad may be compared. CHAPTER IV, I. 245 a former birth perceived the self?. He who properly perceives pleasure and pain to be inconstant, the body to be an unholy aggregate*, and ruin to be connected with action®, and who remembers that whatever little there is of happiness is all misery ¢, he will cross beyond the fearful ocean of worldly life, which is very difficult to cross. He who understands the Pradh4na‘, (though) attacked by birth and death and disease, sees one (principle of) consciousness in all beings possessed of consciousness *. Then seeking after the supreme seat, he becomes indifferent to everything’. O best (of men)! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brahmana! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare. Cuarter IV.
3Then seeking after the supreme seat, he becomes indifferent to everything’. O best (of men)! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brahmana! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare. Cuarter IV. He who becoming placid *, and thinking of nought, may become absorbed in the one receptacle *, abandoning each previous (element), he will cross beyond 1 Arguna Misra says the strength of the impression in the former birth would give him this knowledge in the subsequent birth. * Cf. Sanatsugatiya, p. 155. * Cf. inter alia p. 256 infra. * Cf. Gttd, p. 79. ® Otherwise called Prakriti, or nature. * Cf. Gita, p. 124. " Cf. Gita, p. r411. ® We now begin, as Nilakan/ha points out, the answer to the question put above by K4syapa about the emancipation of the self. Placid, Arguna Misra renders to mean ‘ silent, taciturn.’ See p. 234 su * The path of knowledge, says Arguna Misra; the Brahman, says Nflakaw/sa. Abandoning each element=absorbing the gross into the subtle elements, and so forth, Nflakan/ka; abandoning each elementary mode of worship till one reaches that of contemplating the absolute Brahman, Arguna Misra. 246 ANUGITA. (all) bonds. A man who is a friend of all, who endures all, who is devoted to tranquillity’, who has subdued his senses, and from whom fear and wrath have departed, and who is self-possessed?, is released. He who moves among all beings as if they were like himself *, who is self-controlled, pure, free from vanity‘ and egoism, he is, indeed, released from everything. And he, too, is released who is equable towards both life and death 5, and likewise pleasure and pain, and gain and loss, and (what is) agreeable and odious*. He who is not attached to any one, who contemns no one, who is free from the pairs of opposites, and whose self is free from affections’, he is, indeed, released in every way. He who has no enemy, who has no kinsmen, who has no child, who has abandoned piety, wealth, and lust altogether, and who has no desire, is released. He who is not pious and not impious °, who casts off (the merit or sin) previously accumulated, whose self is tranquillised by the exhaustion of the primary elements of the body °, and who is free from the pairs of opposites, is released. One who does no action '°, and who has no desire, looks on this universe as ' This, in the terminology of the Vedanta, means keeping the mind from everything save ‘hearing ’ &c. about the Brahman. * One who has his mind under his control. But see Git4, p. 63. * Cf. Gita, p. 71. “ Le. the desire to be honoured or respected, Arguna Misra. Cf. Sanatsug4tfya, p. 161. ® Who does not care when death comes. * Cf. p. 151 supra. * Cf. Gita for all this, pp. 101, 103,125, &c. * Cf. Kasha, p. 101.
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.
1by 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 tranquillity, compassion to (all) beings, self-restraint, and absence of cruelty, refraining from the appropriation of the wealth of others, not acting dishonestly even in thought towards (any) being in this world, serving mother and father, honouring deities and guests, honouring preceptors, pity, purity, constant restraint of the organs’, and causing good to be done; this is said to be the conduct of the good’. From this is produced piety, which protects people to eternity. Thus one should look (for it) among the good, for among them it constantly abides. The practice to which the good adhere, points out (what) piety (is)*. And among them dwells that (course of) action which constitutes eternal piety. He who acquires that, never comes to an evil end‘. By this are people held in check from making a slip in the paths of piety’. But the devotee who is released® is esteemed higher than these. For the deliverance from the course of worldly life of the man who acts piously and well, as he should act, takes place after a long time’. Thus a creature always meets with (the effects of) the action performed (in a) previous (life). And that® is the sole cause by which he comes here (in a) degraded (form). There is save those relating to the Brahman. Tranquillity is the same thing as regards the mind. ' This I take to mean restraint of the active organs, such as speech, &c. ‘Self-restraint’ is rendered by Nflakan/ha to mean ‘concentration of mind.’ * Cf. Maitri, p. 57; AAandogya, p. 136; and Git4, pp. 103, 119. * Cf. Apastamba I, 1,1, 2; I, 7,20, 7; Sakuntalé, p. 30 ( Williams). * Cf. Gita, p. 72. * By this, ite. by the practice of the good, Arguna Misra. * From delusion, Arguna Misra ; emancipated by force of his devotion, Nilakan/ha. * Cf. Gitt, p. 73; KAAandogya, pp. 136,137. ° Scil. the action. R2 244 ANuGiTA.
230 ( Williams). * Cf. Gita, p. 72. * By this, ite. by the practice of the good, Arguna Misra. * From delusion, Arguna Misra ; emancipated by force of his devotion, Nilakan/ha. * Cf. Gitt, p. 73; KAAandogya, pp. 136,137. ° Scil. the action. R2 244 ANuGiTA. in the world a doubt as to what originally was the source from which he became invested with a body. And that I shall now proceed to state. Brahman, the grandfather of all people, having made a body for himself, created the whole of the three worlds, moving and fixed’. From that he created the Pradhana., the material cause of all embodied (selfs), by which all this is pervaded, and which is known in the world as the highest *. This is what is called the destructible’; but the other‘ is immortal and indestructible. And PragApati, who had been first created, created all creatures and (all) the fixed entities, (having) as regards the moving (creation), a pair separately for each® (species). Such is the ancient (tradition) heard (by us). And as regards that, the grandsire fixed a limit of time, and (a rule) about migrations among (various) creatures, and about the return ¢. What I say is all correct and proper, like (what may be said by) any talented person who has in 1 Te. animate and inanimate. ‘A body for himself’ =undeveloped Akasa, Nilakansha, But see Sakhya-sdra, p. 19, and Sankhya Prav. Bhashya I, 122, and III, ro. * Cf. inter alia Gité, p. 58 and note, and Sankhya-sara, p. 11. As to the words at the beginning of this sentence, ‘from that,’ cf. Taittirfya-upanishad, p. 67, where everything is derived from Akasa, mentioned in the last note, and Akasa from the Brahman. * Cf. Gita, p. 113, where there are three principles distinguished from each other. * Ie. the self, Arguna Misra. * A pair, i.e. a male and female for each species, such as man, &c., Arguna Misra. ® Prag4pati fixed the limit of life for every ‘moving’ creature, and the rule as to going from one species of body into another, and as to going from one world to another. As to a part of ‘the ancient tradition,’ the first stanza of the Mundaka-upanishad may be compared. CHAPTER IV, I. 245 a former birth perceived the self?. He who properly perceives pleasure and pain to be inconstant, the body to be an unholy aggregate*, and ruin to be connected with action®, and who remembers that whatever little there is of happiness is all misery ¢, he will cross beyond the fearful ocean of worldly life, which is very difficult to cross. He who understands the Pradh4na‘, (though) attacked by birth and death and disease, sees one (principle of) consciousness in all beings possessed of consciousness *. Then seeking after the supreme seat, he becomes indifferent to everything’. O best (of men)! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brahmana! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare. Cuarter IV.
3Then seeking after the supreme seat, he becomes indifferent to everything’. O best (of men)! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brahmana! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare. Cuarter IV. He who becoming placid *, and thinking of nought, may become absorbed in the one receptacle *, abandoning each previous (element), he will cross beyond 1 Arguna Misra says the strength of the impression in the former birth would give him this knowledge in the subsequent birth. * Cf. Sanatsugatiya, p. 155. * Cf. inter alia p. 256 infra. * Cf. Gttd, p. 79. ® Otherwise called Prakriti, or nature. * Cf. Gita, p. 124. " Cf. Gita, p. r411. ® We now begin, as Nilakan/ha points out, the answer to the question put above by K4syapa about the emancipation of the self. Placid, Arguna Misra renders to mean ‘ silent, taciturn.’ See p. 234 su * The path of knowledge, says Arguna Misra; the Brahman, says Nflakaw/sa. Abandoning each element=absorbing the gross into the subtle elements, and so forth, Nflakan/ka; abandoning each elementary mode of worship till one reaches that of contemplating the absolute Brahman, Arguna Misra. 246 ANUGITA. (all) bonds. A man who is a friend of all, who endures all, who is devoted to tranquillity’, who has subdued his senses, and from whom fear and wrath have departed, and who is self-possessed?, is released. He who moves among all beings as if they were like himself *, who is self-controlled, pure, free from vanity‘ and egoism, he is, indeed, released from everything. And he, too, is released who is equable towards both life and death 5, and likewise pleasure and pain, and gain and loss, and (what is) agreeable and odious*. He who is not attached to any one, who contemns no one, who is free from the pairs of opposites, and whose self is free from affections’, he is, indeed, released in every way. He who has no enemy, who has no kinsmen, who has no child, who has abandoned piety, wealth, and lust altogether, and who has no desire, is released. He who is not pious and not impious °, who casts off (the merit or sin) previously accumulated, whose self is tranquillised by the exhaustion of the primary elements of the body °, and who is free from the pairs of opposites, is released. One who does no action '°, and who has no desire, looks on this universe as ' This, in the terminology of the Vedanta, means keeping the mind from everything save ‘hearing ’ &c. about the Brahman. * One who has his mind under his control. But see Git4, p. 63. * Cf. Gita, p. 71. “ Le. the desire to be honoured or respected, Arguna Misra. Cf. Sanatsug4tfya, p. 161. ® Who does not care when death comes. * Cf. p. 151 supra. * Cf. Gita for all this, pp. 101, 103,125, &c. * Cf. Kasha, p. 101.
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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