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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1See p. 248 supra. « The reply does not appear here. Nilakaw/ha says that the succeeding chapters contain it. Arguna Misra scems to say that the answer has been already given. The context here is obscure. CHAPTER IV, 51. 253 restrainer of (your) foes! according to what (I had) heard. As one placing any property in his store-room should fix his mind on the property', so placing one’s mind in one's body, and (keeping) the passages confined, one should there look for the self and avoid heedlessness*, Being thus always assiduous and pleased in the self, he attains in a short time to that Brahman, after perceiving which he understands the Pradhana*. He is not to be grasped by the eye, nor by any of the senses. Only by the mind (used) as a lamp is the great self perceived ‘. He has hands and feet on all sides; he has eyes, heads, and faces on all sides; he has ears on all sides ; he stands pervading everything in the world’. The soul sees the self* come out from the body; and abandoning his body, he perceives the self,— holding it to be the immaculate Brahman,—with, as it were, a mental smile’. And then depending upon it thus, he attains final emancipation in me °. ' Nflakan/ha says the original means household effects; Arguna Misra says wealth, and adds, the mind is fixed on it from fear of others finding it out. * Cf. Sanatsugatiya, p. 152. Here, however, the sense is the ordinary one. * T.e. all nature, that from which the universe is developed. * Cf. Kaéha, pp. 117-130. See Santi Parvan (Moksha) CCXL, 16. * Cf. Ghd, p. 103. The stanza occurs often in the Bharata. This, says Arguna Misra, answers the question ‘how the soul carries the body.’ The soul can do that as it is all-pervading. * The individual soul, which has acquired true knowledge, perceives the self to be distinct from the body. See p. 249 supra. T I.e. at the false notions which he entertained. Nilakas/ha says, ‘smile, i.e. amazement that he should have been deceived by the mirage-like course of worldly life.’ * Le. final emancipation and assimilation with the supreme ; ‘depending upon it thus’=taking refuge with the Brahman in the way above stated. 254 AnuciTA. This whole mystery I have declared to you, O best of Brahmaaas!! I will now take my leave, I will go away; and do you (too) go away, O Brahmaza! according to your pleasure.’ Thus addressed by me, O Krishna! that pupil, possessed of great penance, —that Brahmaza of rigid vows,—went away as he pleased. VAsudeva said:
2I will now take my leave, I will go away; and do you (too) go away, O Brahmaza! according to your pleasure.’ Thus addressed by me, O Krishna! that pupil, possessed of great penance, —that Brahmaza of rigid vows,—went away as he pleased. VAsudeva said: Having spoken to me, O son of Przth4! these good words relating to the piety (required) for final emancipation, that best of Brahmazas disappeared then and there. Have you listened to this, O son of Przth4! with a mind (fixed) on (this) one point only?? For on that occasion, too, sitting in the chariot you heard this same (instruction). It is my belief, O son of Pr7tha! that this is not easily understood by a man who is confused, or who has not acquired knowledge with his inmost soul purified *. What I have spoken, O chief of the descendants of Bharata! is a great mystery (even) among the gods. And it has never yet been heard by any man in this world, O son of Prztha! For, O sinless one! there is no other man than you worthy to hear it. Nor is it easily to be understood by (one whose) internal self (is) confused. The world of the gods‘, O son of Kuntt! is filled by those who perform ’ Arguna Misra says, the only questions among those stated above, which are of use for final emancipation, have been here answered. The others should be looked for elsewhere. 2 The original words here are identical with those at Git4, p. 139. * I adopt Nilakan/sa’s reading here. Arguna Misra reads ‘vigagdhena,’ which he explains to mean ‘one who eats kinds of food incompatible with one another.’ A third reading is *kritaghnena,’ ungrateful ! * See Gita, p. 84. CHAPTER Iv, 66. 255 actions. And the gods are not pleased with a cessation of the mortal form’. For as to that eternal Brahman, O son of Pvztha! that is the highest goal, where one, forsaking the body, reaches immortality and is ever happy. Adopting this doctrine, even those who are of sinful birth, women, Vaisyas, and Sddras likewise, attain the supreme goal. What then (need be said of) Brahmanas, O son of Prztha?! or well-read Kshatriyas, who are constantly intent on their own duties, and whose highest goal is the world of the Brahman? This has been stated with reasons; and also the means for its acquisition; and the fruit of its full accomplishment, final emancipation, and determination regarding misery*. O chief of the descendants of Bharata! there can be no other happiness beyond this. The mortal, O son of PAandu! who, possessed of talents, full of faith, and energetic ‘, casts aside as unsubstantial the (whole) substance of this world®, he forthwith attains the highest goal by these means. This is all that is to be said, there is nothing further than this. Concentration of mind comes to him, O son of Pvtha! who practises concentration of mind constantly throughout six months ¢.
3This is all that is to be said, there is nothing further than this. Concentration of mind comes to him, O son of Pvtha! who practises concentration of mind constantly throughout six months ¢. ? Cf. Brihadéranyaka, p. 234, where Sankara quotes the original stanza, but with a reading which means, ‘And the gods are not pleased at mortals rising above (them).’ That is a better reading. * See Gita, pp. 85, 86, where the words are nearly identical with those in the text. * This is not quite clear. Does ‘determination regarding misery,’ the original of which is duAkhasya 4a vinirnayah, mean ‘conclusion of all misery?’ Comp. Gitd, p. 79. * Arguna Misra says this means assiduous. * T.e. wealth and so forth, says Nflakan/ha. Cf. ‘human wealth’ at Sanatsugatfya, p. 161. * Cf. Maitri-upanishad, p. 154. The copy of Arguna Misra's 256 ANUGITA, Cyapter V. On this', too, O chief of the descendants of Bharata! they relate this ancient story, (in the form of) a dialogue, which occurred, O son of Prztha! between a husband and wife. A Brahmaza’'s wife, seeing the Brahmaza her husband, who had gone through all knowledge and experience ?, seated in seclusion, spoke to him (thus): ‘ What world, indeed, shall I go to, depending on you as (my) husband, you who live renouncing (all) action, and who are harsh and undiscerning*. We have heard that wives attain to the worlds acquired by (their) husbands. ,What goal, verily, shall I reach, having got you for my husband ?’ Thus addressed, that man of a tranquil self, spoke to her with a slight smile: ‘O beautiful one! O sinless one! I am not offended at these words of yours. Whatever action there is, that can be caught (by the touch) *, or seen, or heard, that only do the men of action engage in as action. Those who are devoid of knowledge only lodge ® delusion in themselves by means of action. And freedom from action is not to be attained in this world even for an commentary which I have used, says that the Anugft4 ends here. But, as we have shown, there is a verse coming further on, which Sankarafarya cites as from the Anugité. In the printed copies of the Mahabharata the next chapter is called the Brahmanagita. ’ I.e. the questions at p. 252, Nilakantha; more probably, perhaps, the ‘ doctrine’ mentioned at p. 254 is what is alluded to. * Cf Gita, p. 57 and note. * Nilakan/ha says this means ‘ignorant that the wife has no other support.’ Arguna Misra interprets kindsa to mean ‘ indigent’ instead of ‘harsh.’ * So Arguna Misra. Nilakan/ha’s reading and his interpretation of the passage are different. * I follow Arguna Misra; the original literally means ‘ restrain.’ CHAPTER V, 12. 257
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.
1See p. 248 supra. « The reply does not appear here. Nilakaw/ha says that the succeeding chapters contain it. Arguna Misra scems to say that the answer has been already given. The context here is obscure. CHAPTER IV, 51. 253 restrainer of (your) foes! according to what (I had) heard. As one placing any property in his store-room should fix his mind on the property', so placing one’s mind in one's body, and (keeping) the passages confined, one should there look for the self and avoid heedlessness*, Being thus always assiduous and pleased in the self, he attains in a short time to that Brahman, after perceiving which he understands the Pradhana*. He is not to be grasped by the eye, nor by any of the senses. Only by the mind (used) as a lamp is the great self perceived ‘. He has hands and feet on all sides; he has eyes, heads, and faces on all sides; he has ears on all sides ; he stands pervading everything in the world’. The soul sees the self* come out from the body; and abandoning his body, he perceives the self,— holding it to be the immaculate Brahman,—with, as it were, a mental smile’. And then depending upon it thus, he attains final emancipation in me °. ' Nflakan/ha says the original means household effects; Arguna Misra says wealth, and adds, the mind is fixed on it from fear of others finding it out. * Cf. Sanatsugatiya, p. 152. Here, however, the sense is the ordinary one. * T.e. all nature, that from which the universe is developed. * Cf. Kaéha, pp. 117-130. See Santi Parvan (Moksha) CCXL, 16. * Cf. Ghd, p. 103. The stanza occurs often in the Bharata. This, says Arguna Misra, answers the question ‘how the soul carries the body.’ The soul can do that as it is all-pervading. * The individual soul, which has acquired true knowledge, perceives the self to be distinct from the body. See p. 249 supra. T I.e. at the false notions which he entertained. Nilakas/ha says, ‘smile, i.e. amazement that he should have been deceived by the mirage-like course of worldly life.’ * Le. final emancipation and assimilation with the supreme ; ‘depending upon it thus’=taking refuge with the Brahman in the way above stated. 254 AnuciTA. This whole mystery I have declared to you, O best of Brahmaaas!! I will now take my leave, I will go away; and do you (too) go away, O Brahmaza! according to your pleasure.’ Thus addressed by me, O Krishna! that pupil, possessed of great penance, —that Brahmaza of rigid vows,—went away as he pleased. VAsudeva said:
2I will now take my leave, I will go away; and do you (too) go away, O Brahmaza! according to your pleasure.’ Thus addressed by me, O Krishna! that pupil, possessed of great penance, —that Brahmaza of rigid vows,—went away as he pleased. VAsudeva said: Having spoken to me, O son of Przth4! these good words relating to the piety (required) for final emancipation, that best of Brahmazas disappeared then and there. Have you listened to this, O son of Przth4! with a mind (fixed) on (this) one point only?? For on that occasion, too, sitting in the chariot you heard this same (instruction). It is my belief, O son of Pr7tha! that this is not easily understood by a man who is confused, or who has not acquired knowledge with his inmost soul purified *. What I have spoken, O chief of the descendants of Bharata! is a great mystery (even) among the gods. And it has never yet been heard by any man in this world, O son of Prztha! For, O sinless one! there is no other man than you worthy to hear it. Nor is it easily to be understood by (one whose) internal self (is) confused. The world of the gods‘, O son of Kuntt! is filled by those who perform ’ Arguna Misra says, the only questions among those stated above, which are of use for final emancipation, have been here answered. The others should be looked for elsewhere. 2 The original words here are identical with those at Git4, p. 139. * I adopt Nilakan/sa’s reading here. Arguna Misra reads ‘vigagdhena,’ which he explains to mean ‘one who eats kinds of food incompatible with one another.’ A third reading is *kritaghnena,’ ungrateful ! * See Gita, p. 84. CHAPTER Iv, 66. 255 actions. And the gods are not pleased with a cessation of the mortal form’. For as to that eternal Brahman, O son of Pvztha! that is the highest goal, where one, forsaking the body, reaches immortality and is ever happy. Adopting this doctrine, even those who are of sinful birth, women, Vaisyas, and Sddras likewise, attain the supreme goal. What then (need be said of) Brahmanas, O son of Prztha?! or well-read Kshatriyas, who are constantly intent on their own duties, and whose highest goal is the world of the Brahman? This has been stated with reasons; and also the means for its acquisition; and the fruit of its full accomplishment, final emancipation, and determination regarding misery*. O chief of the descendants of Bharata! there can be no other happiness beyond this. The mortal, O son of PAandu! who, possessed of talents, full of faith, and energetic ‘, casts aside as unsubstantial the (whole) substance of this world®, he forthwith attains the highest goal by these means. This is all that is to be said, there is nothing further than this. Concentration of mind comes to him, O son of Pvtha! who practises concentration of mind constantly throughout six months ¢.
3This is all that is to be said, there is nothing further than this. Concentration of mind comes to him, O son of Pvtha! who practises concentration of mind constantly throughout six months ¢. ? Cf. Brihadéranyaka, p. 234, where Sankara quotes the original stanza, but with a reading which means, ‘And the gods are not pleased at mortals rising above (them).’ That is a better reading. * See Gita, pp. 85, 86, where the words are nearly identical with those in the text. * This is not quite clear. Does ‘determination regarding misery,’ the original of which is duAkhasya 4a vinirnayah, mean ‘conclusion of all misery?’ Comp. Gitd, p. 79. * Arguna Misra says this means assiduous. * T.e. wealth and so forth, says Nflakan/ha. Cf. ‘human wealth’ at Sanatsugatfya, p. 161. * Cf. Maitri-upanishad, p. 154. The copy of Arguna Misra's 256 ANUGITA, Cyapter V. On this', too, O chief of the descendants of Bharata! they relate this ancient story, (in the form of) a dialogue, which occurred, O son of Prztha! between a husband and wife. A Brahmaza’'s wife, seeing the Brahmaza her husband, who had gone through all knowledge and experience ?, seated in seclusion, spoke to him (thus): ‘ What world, indeed, shall I go to, depending on you as (my) husband, you who live renouncing (all) action, and who are harsh and undiscerning*. We have heard that wives attain to the worlds acquired by (their) husbands. ,What goal, verily, shall I reach, having got you for my husband ?’ Thus addressed, that man of a tranquil self, spoke to her with a slight smile: ‘O beautiful one! O sinless one! I am not offended at these words of yours. Whatever action there is, that can be caught (by the touch) *, or seen, or heard, that only do the men of action engage in as action. Those who are devoid of knowledge only lodge ® delusion in themselves by means of action. And freedom from action is not to be attained in this world even for an commentary which I have used, says that the Anugft4 ends here. But, as we have shown, there is a verse coming further on, which Sankarafarya cites as from the Anugité. In the printed copies of the Mahabharata the next chapter is called the Brahmanagita. ’ I.e. the questions at p. 252, Nilakantha; more probably, perhaps, the ‘ doctrine’ mentioned at p. 254 is what is alluded to. * Cf Gita, p. 57 and note. * Nilakan/ha says this means ‘ignorant that the wife has no other support.’ Arguna Misra interprets kindsa to mean ‘ indigent’ instead of ‘harsh.’ * So Arguna Misra. Nilakan/ha’s reading and his interpretation of the passage are different. * I follow Arguna Misra; the original literally means ‘ restrain.’ CHAPTER V, 12. 257
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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