Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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. ® Nilakan/ha says this means the constituents of the body. Arguna Misra says, ‘Prana or life-wind,’ &c. They are seven. Sec gloss on A’hindogya-upanishad, p. 441, and p. 343 infra. * Because, says Arguna Misra, he has no desire. Nilakan/ha says this means an ascetic, sannydsin. See p. 257 infra, note 1. CHAPTER IV, 13. 247 transient, like an Asvattha tree’, always full of birth, death, and old age*, Having his understanding always (fixed) upon indifference to worldly objects, searching for his own faults ?, he procures the release of his self from bonds in no long time. Seeing the self void of smell‘, void of taste, void of touch, void of sound, void of belongings, void of colour, and unknowable, he is released. He who sees the enjoyer of the qualities’, devoid of qualities, devoid of the qualities of the five elements *, devoid of form, and having no cause, is released. Abandoning by the understanding’? all fancies bodily and mental *, he gradually obtains tranquillity °, like fire devoid of fuel. He who is free from all impressions’, free from the pairs of opposites, without belongings, and who moves among the collection of organs with penance’, he is indeed released. Then freed from all impressions, he attains to the eternal 1 Cf. Gita, p. 111, where Sankara explains the name to mean * what will not remain even till to-morrow.’ * Cf. Giti, p. 109, and other passages. * Arguna Misra has a different reading, which means ‘ particularly observing the evils of (the three kinds of) misery.’ * Cf. Kasha, p. 119; Mundaka, p. 267; and Masdukya, p. 371. * Cf Gita, pp. 104, 10g, and Kasha, p. 112. * Nilakan/ha says this refers to the gross elements, the next expression to the subtle ones, and being free from these two, he is * devoid of qualities,’ viz. the three qualities. 7 Cf. Gita, p. 65. * I.e. those which cause bodily and mental activity. * Cf. Maitri, p. 178. The original is the famous word ‘ Nirvasra.’ *® Scil. derived from false knowledge, says Arguna Misra. Nilakantha says all impressions from outside oneself which are destroyed by those produced from concentration of mind, &c. See p. 391 infra. " T.e. all those operations by which the internal man is rendered pure and free from all taints; see below, p. 248, where Nilakanéha renders it as ‘the performance of one’s duty which is called penance.’ But see, too, pp. 74, 119, 166 supra. The meaning seems to be that the 248 AnucftA.
2" T.e. all those operations by which the internal man is rendered pure and free from all taints; see below, p. 248, where Nilakanéha renders it as ‘the performance of one’s duty which is called penance.’ But see, too, pp. 74, 119, 166 supra. The meaning seems to be that the 248 AnucftA. Supreme Brahman, tranquil, unmoving, constant, indestructible’. After this I shall explain the science of concentration of mind, than which there is nothing higher, (and which teaches) how devotees concentrating (their minds) perceive the perfect self*. 1 will impart instruction regarding it accurately. Learn from me the paths® by which one directing the self within the self perceives the eternal‘ (principle). Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance °, he should practise concentration of mind for final emancipation. Then the talented Brahmana, who has practised penance, who is constantly practising concentration of mind, should act on (the precepts of) the science of concentration of mind ¢, seeing the self in the self by means of the mind’. If such a good man is able to concentrate the self on the self, then he, being habituated to exclusive meditation *, perceives the self in the self. Being man in question lets his senses work, but does not permit himself to be in any way identified with their operations, Cf. Gita, p. 64. 1 Cf. the expressions at Gita, p. 45. ‘ Unmoving,’ which occurs at Isa, p.10, is there explained by Sankara to mean ‘always the same.’ The same sense is given by Mahidhara. Weber's Satapatha, p. 980. * Perfect’ would seem to mean here free from all bonds or taints, the absolute. ® T.e. sources of knowledge, says Arguna Misra. * Cf. as to ‘ directing the self within the self,’ Gita, p. 69. Nilakantha says, ‘paths, means of mental restraint, the self, mind ; in the self, in the body.’ * See p. 247, note 11. Nilakas/Aa’s note there referred to occurs on this passage. See also p. 166, note 1 supra. * It is not easy to say what this science is. Is it Patafgali's system that is meant? No details occur to enable one to identify the ‘science.’ But, probably, no system is alluded to. T See note 4 above. * Nilakas/+a has a very forced explanation of the original word. CHAPTER IV, 25- 249
3* It is not easy to say what this science is. Is it Patafgali's system that is meant? No details occur to enable one to identify the ‘science.’ But, probably, no system is alluded to. T See note 4 above. * Nilakas/+a has a very forced explanation of the original word. CHAPTER IV, 25- 249 self-restrained and self-possessed', and always concentrating his mind, and having his senses subjugated, he who has achieved proper concentration of mind? sees the self in the self. Asa person having seen one in a dream, recognises him (afterwards), saying, ‘ This is he;’ so does one who has achieved proper concentration of mind perceive the self*. And as one may show the soft fibres, after extracting them from the Mufga, so does a devotee see the self extracted from the body. The body is called the Mufiga; the soft fibres stand‘ for the self. This is the excellent illustration propounded by those who understand concentration of mind. When an embodied (self) properly perceives the self concentrated *, then there is no ruler over him, since he is the lord of the triple world". He obtains various bodies as he pleases; and casting aside old age and death, he grieves not and exults not. The man who which also occurs further on; he takes the meaning to be, ‘he who is habituated to that by which the One is attained, viz. meditation.’ * The original is the same as at Git4, p. 63. * That is to say, one who has got the power of concentrating his mind as he pleases; and the words ‘always concentrating’ &c., just before, would mean ‘ one who always exercises that power.’ * Ie. having perceived the self in the state of concentration, he sees the whole universe to be the self in this state when the concentration has ceased, Nilakan/ka. Arguna Misra says, ‘having perceived the self at the time of concentration, he recognises it as the same at the time of direct perception,’ meaning, apparently, the time of final emancipation. ‘ Le. the reality, which in this simile forms the substratum of what are called the fibres; the simile is in the Ka/Aa-upanishad ; see, too, Sanatsugatiya, p. 176. * J.e. on the supreme self, as above explained. * Cf. Sanatsugatiya, p. 161; SvetGsvatara, p. 290; and Brihadiranyaka,p.218; KAandogya, p.§23; Aitareya, p. 26; Kaushitaki, p. 126. 250 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.
1But 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. ® Nilakan/ha says this means the constituents of the body. Arguna Misra says, ‘Prana or life-wind,’ &c. They are seven. Sec gloss on A’hindogya-upanishad, p. 441, and p. 343 infra. * Because, says Arguna Misra, he has no desire. Nilakan/ha says this means an ascetic, sannydsin. See p. 257 infra, note 1. CHAPTER IV, 13. 247 transient, like an Asvattha tree’, always full of birth, death, and old age*, Having his understanding always (fixed) upon indifference to worldly objects, searching for his own faults ?, he procures the release of his self from bonds in no long time. Seeing the self void of smell‘, void of taste, void of touch, void of sound, void of belongings, void of colour, and unknowable, he is released. He who sees the enjoyer of the qualities’, devoid of qualities, devoid of the qualities of the five elements *, devoid of form, and having no cause, is released. Abandoning by the understanding’? all fancies bodily and mental *, he gradually obtains tranquillity °, like fire devoid of fuel. He who is free from all impressions’, free from the pairs of opposites, without belongings, and who moves among the collection of organs with penance’, he is indeed released. Then freed from all impressions, he attains to the eternal 1 Cf. Gita, p. 111, where Sankara explains the name to mean * what will not remain even till to-morrow.’ * Cf. Giti, p. 109, and other passages. * Arguna Misra has a different reading, which means ‘ particularly observing the evils of (the three kinds of) misery.’ * Cf. Kasha, p. 119; Mundaka, p. 267; and Masdukya, p. 371. * Cf Gita, pp. 104, 10g, and Kasha, p. 112. * Nilakan/ha says this refers to the gross elements, the next expression to the subtle ones, and being free from these two, he is * devoid of qualities,’ viz. the three qualities. 7 Cf. Gita, p. 65. * I.e. those which cause bodily and mental activity. * Cf. Maitri, p. 178. The original is the famous word ‘ Nirvasra.’ *® Scil. derived from false knowledge, says Arguna Misra. Nilakantha says all impressions from outside oneself which are destroyed by those produced from concentration of mind, &c. See p. 391 infra. " T.e. all those operations by which the internal man is rendered pure and free from all taints; see below, p. 248, where Nilakanéha renders it as ‘the performance of one’s duty which is called penance.’ But see, too, pp. 74, 119, 166 supra. The meaning seems to be that the 248 AnucftA.
2" T.e. all those operations by which the internal man is rendered pure and free from all taints; see below, p. 248, where Nilakanéha renders it as ‘the performance of one’s duty which is called penance.’ But see, too, pp. 74, 119, 166 supra. The meaning seems to be that the 248 AnucftA. Supreme Brahman, tranquil, unmoving, constant, indestructible’. After this I shall explain the science of concentration of mind, than which there is nothing higher, (and which teaches) how devotees concentrating (their minds) perceive the perfect self*. 1 will impart instruction regarding it accurately. Learn from me the paths® by which one directing the self within the self perceives the eternal‘ (principle). Restraining the senses, one should fix the mind on the self; and having first performed rigorous penance °, he should practise concentration of mind for final emancipation. Then the talented Brahmana, who has practised penance, who is constantly practising concentration of mind, should act on (the precepts of) the science of concentration of mind ¢, seeing the self in the self by means of the mind’. If such a good man is able to concentrate the self on the self, then he, being habituated to exclusive meditation *, perceives the self in the self. Being man in question lets his senses work, but does not permit himself to be in any way identified with their operations, Cf. Gita, p. 64. 1 Cf. the expressions at Gita, p. 45. ‘ Unmoving,’ which occurs at Isa, p.10, is there explained by Sankara to mean ‘always the same.’ The same sense is given by Mahidhara. Weber's Satapatha, p. 980. * Perfect’ would seem to mean here free from all bonds or taints, the absolute. ® T.e. sources of knowledge, says Arguna Misra. * Cf. as to ‘ directing the self within the self,’ Gita, p. 69. Nilakantha says, ‘paths, means of mental restraint, the self, mind ; in the self, in the body.’ * See p. 247, note 11. Nilakas/Aa’s note there referred to occurs on this passage. See also p. 166, note 1 supra. * It is not easy to say what this science is. Is it Patafgali's system that is meant? No details occur to enable one to identify the ‘science.’ But, probably, no system is alluded to. T See note 4 above. * Nilakas/+a has a very forced explanation of the original word. CHAPTER IV, 25- 249
3* It is not easy to say what this science is. Is it Patafgali's system that is meant? No details occur to enable one to identify the ‘science.’ But, probably, no system is alluded to. T See note 4 above. * Nilakas/+a has a very forced explanation of the original word. CHAPTER IV, 25- 249 self-restrained and self-possessed', and always concentrating his mind, and having his senses subjugated, he who has achieved proper concentration of mind? sees the self in the self. Asa person having seen one in a dream, recognises him (afterwards), saying, ‘ This is he;’ so does one who has achieved proper concentration of mind perceive the self*. And as one may show the soft fibres, after extracting them from the Mufga, so does a devotee see the self extracted from the body. The body is called the Mufiga; the soft fibres stand‘ for the self. This is the excellent illustration propounded by those who understand concentration of mind. When an embodied (self) properly perceives the self concentrated *, then there is no ruler over him, since he is the lord of the triple world". He obtains various bodies as he pleases; and casting aside old age and death, he grieves not and exults not. The man who which also occurs further on; he takes the meaning to be, ‘he who is habituated to that by which the One is attained, viz. meditation.’ * The original is the same as at Git4, p. 63. * That is to say, one who has got the power of concentrating his mind as he pleases; and the words ‘always concentrating’ &c., just before, would mean ‘ one who always exercises that power.’ * Ie. having perceived the self in the state of concentration, he sees the whole universe to be the self in this state when the concentration has ceased, Nilakan/ka. Arguna Misra says, ‘having perceived the self at the time of concentration, he recognises it as the same at the time of direct perception,’ meaning, apparently, the time of final emancipation. ‘ Le. the reality, which in this simile forms the substratum of what are called the fibres; the simile is in the Ka/Aa-upanishad ; see, too, Sanatsugatiya, p. 176. * J.e. on the supreme self, as above explained. * Cf. Sanatsugatiya, p. 161; SvetGsvatara, p. 290; and Brihadiranyaka,p.218; KAandogya, p.§23; Aitareya, p. 26; Kaushitaki, p. 126. 250 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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