Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Cf. Kaushftaki-upanishad, p. 93; KA&ndogya, p. 297; Maitrf, p. 158; and Brshadaranyaka, p. 284. The passages in the last two works seem to be identical ones. * T.e. in their respective operations. * The implication, of course, is, as Arguna Misra says, that this is not so, as what is not perceived by the senses cannot be the object of the mind’s operations,—a proposition which reminds one of the maxim, ‘ Nihil est in intellectu quod non fuerit in sensu,’ apparently without Leibnitz’s limitation of it. Cf. Archbishop Thomson's Laws of Thought, p. 52. * As in sleep, &c. CHAPTER VII, 27. 269 If again you think your power over our objects is constant!, then take in colours by the nose, take in tastes by the eye, take in smells by the ear, take in (objects of) touch by the tongue, and take in sounds by the skin, and also (objects of)? touch by the under- Standing. For those who are powerful have no rules (to govern them); rules are for the weak. You should accept enjoyments unenjoyed before; you ought not to enjoy what has been tasted? (by others). As a pupil goes to a preceptor for Vedic learning, and having acquired Vedic learning from him, performs the directions of the Vedic texts, so you treat as yours‘ objects shown® by us, both past and future’, in sleep and likewise wakefulness. Besides, when creatures of little intelligence are distracted in mind, life is seen to be supported, when our objects’? perform their functions. And even after having carried on numerous mental operations, and indulged in dreams, a creature, when troubled by desire to enjoy, does run to objects of sense only. One entering upon enjoyments, resulting from mental operations (alone), and not connected with objects ‘Le. if you can enjoy objects independently of the senses, whenever you choose to perform your operations. This, says Arguna Misra, meets an objection which might be made, that the mind at the time stated does not desire objects. * Sic in original. It comes twice. * Eating what has been tasted by another is a cause of degradation. Cf. K4andogya, p. 81; Maitrf, p. 103; and p. 363 infra. * You incorrectly attribute to yourself the quality of apprebending them. * Ie. presented before you by us. * This is not quite clear. Arguna Misra has, ‘not past, not future ;’ literally, ‘not come, not gone.’ * Viz. smell, sound, &c.; not by the mere operations of the mind, but by obtaining the objects, is life supported. rs 270 ANUGITA. of sense, (which is) like entering a house without a door', always meets death, on the exhaustion of the life-winds?, as a fire which is kindled (is extinguished) on the exhaustion of fuel. Granted, that we have connexions with our (respective) qualities, and granted that we have no perception of each other’s qualities; still, without us, you have no perception *, and so long no happiness can accrue to you. Cuarter VIII. The Brdhmaaa said:
2Granted, that we have connexions with our (respective) qualities, and granted that we have no perception of each other’s qualities; still, without us, you have no perception *, and so long no happiness can accrue to you. Cuarter VIII. The Brdhmaaa said: On this, too, they relate an ancient story, O beautiful one! (showing) of what description is the institution of the five sacrificial priests. The learned know this to be a great principle, that the Prasa and the Apdna, and the Udana, and also the Samana and the Vy4na, are the five sacrificial priests. The Brahmana’s wife said: My former belief was that the sacrificial priests were seven by (their) nature‘. State how the great principle is that there are verily five sacrificial priests®. * The senses are the doors of the house here, as they are among the doors of the city at Git, p. 65. * Owing to the want of food, &c. Cf. Maitri, p. 112, and KAdndogya, p. 422. * Perception of pleasure, says Arguna Misra; but he takes the subsequent clause to mean this, ‘and without you no pleasure accrues to us either.’ The text is here in an unsatisfactory state. * As stated in the last chapter; some MSS, read ‘ your’ for ‘my’ at the beginning of the sentence. * Arguna Misra says that in this Pagsahotrr-vidhana the five chief Hotrss only are stated for briefly explaining the Praw4yama. CHAPTER VIII, 7. 271 The Brahmaza said: The wind prepared by the Praza afterwards becomes the Apana. The wind prepared in the Apana then works as the Vy4na. The wind prepared by the Vy4na works as the Uddna. And the wind prepared in the Udana is produced as Samana’. They formerly went to the grandsire, who was born first, and said to him, ‘Tell us which is greatest among us. He shall be the greatest among us*.’ Brahman said: He, verily, is the greatest, who being extinct, all the life-winds in the body of living creatures become extinct; and on whose moving about, they again move about. (Now) go where (you) like. The Praza said: When I am extinct, all the life-winds in the body * Arguna Misra says, ‘The wind going to the Prana, and being obstructed in upward progress by the Prasa, goes to the Ap4na, and then unable to go upwards or downwards, enters the passages or n&ats of the body and becomes Vy4na. In the same way Udana, by the collision of the two, produces sound in the throat, and depends on Prana and Apina; so, too, the Samana dwelling in the navel and kindling the gastric fire is also dependent on those two.’ The meaning seems to be that one life-wind is distributed in the different places, and gets different names, as stated, in the order mentioned. See Maitrf, p. 28.
3See Maitrf, p. 28. * A similar visit on the part of the Prazas (who, however, are not there the life-winds only, but the Prana life-wind and the active organs) to Pragapati is mentioned at Brrhad4ranyaka-upanishad, p. 1016, and AAdndogya, p. 297. Cf. also Prasna, p. 178; Brihadframyaka, p. 317; and Kaushftaki, p. 63. See also, generally, as to the life-winds and their functions, Brrhadiranyaka, p. 280, and Sahkara’s comment there; Yoga-sfitras III, 38, and comment; Cowell’s note at Maitri, p. 247; Santi Parvan (Moksha Dharma), chap. 184, st. 24-25; chap. 18g, st. 1 seq.; and p. 2568 supra. 272 anucitA, of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct! The Brahmaza said: Then the Praza became extinct, and again moved about. Then the Sam4ina and Udana also', O beautiful one! spoke these words, ‘ You do not pervade all this here as we do. You are not the greatest among us, O Prdaa, because the Apdna is subject to you.” The Praza again moved about’, and the ' Apana* said to him. The Apana said: When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct! The Brdhmaaza said: Then the Vy4na and the Udana addressed him who was speaking (thus): ‘ You are not the greatest, O Apana! because the Prdza is subject to you.’ Then the Apina moved about, and the Vy4na spoke to him: ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life winds in the body of living creatures become extinct. ' Arguna Misra says, Vydna and Apana also by force of the two ‘ands’ which occur in the original; and so in other places too. * Arguna Misra says on this, ‘The Praza moves upwards through the help of the Apdna. If it moved downwards, it would be simply absorbed into the Apina.’ * Ie. recommenced its proper operation in its proper place. * And the other life-winds also, Arguna Misra says, the name Prana being merely ‘indicative,’ as the phrase is, of the class to which it belongs. CHAPTER VIII, 21. 273 - And on my moving about, they again move about. I am the greatest. See I am extinct!’ The Brahmaza said:
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* Cf. Kaushftaki-upanishad, p. 93; KA&ndogya, p. 297; Maitrf, p. 158; and Brshadaranyaka, p. 284. The passages in the last two works seem to be identical ones. * T.e. in their respective operations. * The implication, of course, is, as Arguna Misra says, that this is not so, as what is not perceived by the senses cannot be the object of the mind’s operations,—a proposition which reminds one of the maxim, ‘ Nihil est in intellectu quod non fuerit in sensu,’ apparently without Leibnitz’s limitation of it. Cf. Archbishop Thomson's Laws of Thought, p. 52. * As in sleep, &c. CHAPTER VII, 27. 269 If again you think your power over our objects is constant!, then take in colours by the nose, take in tastes by the eye, take in smells by the ear, take in (objects of) touch by the tongue, and take in sounds by the skin, and also (objects of)? touch by the under- Standing. For those who are powerful have no rules (to govern them); rules are for the weak. You should accept enjoyments unenjoyed before; you ought not to enjoy what has been tasted? (by others). As a pupil goes to a preceptor for Vedic learning, and having acquired Vedic learning from him, performs the directions of the Vedic texts, so you treat as yours‘ objects shown® by us, both past and future’, in sleep and likewise wakefulness. Besides, when creatures of little intelligence are distracted in mind, life is seen to be supported, when our objects’? perform their functions. And even after having carried on numerous mental operations, and indulged in dreams, a creature, when troubled by desire to enjoy, does run to objects of sense only. One entering upon enjoyments, resulting from mental operations (alone), and not connected with objects ‘Le. if you can enjoy objects independently of the senses, whenever you choose to perform your operations. This, says Arguna Misra, meets an objection which might be made, that the mind at the time stated does not desire objects. * Sic in original. It comes twice. * Eating what has been tasted by another is a cause of degradation. Cf. K4andogya, p. 81; Maitrf, p. 103; and p. 363 infra. * You incorrectly attribute to yourself the quality of apprebending them. * Ie. presented before you by us. * This is not quite clear. Arguna Misra has, ‘not past, not future ;’ literally, ‘not come, not gone.’ * Viz. smell, sound, &c.; not by the mere operations of the mind, but by obtaining the objects, is life supported. rs 270 ANUGITA. of sense, (which is) like entering a house without a door', always meets death, on the exhaustion of the life-winds?, as a fire which is kindled (is extinguished) on the exhaustion of fuel. Granted, that we have connexions with our (respective) qualities, and granted that we have no perception of each other’s qualities; still, without us, you have no perception *, and so long no happiness can accrue to you. Cuarter VIII. The Brdhmaaa said:
2Granted, that we have connexions with our (respective) qualities, and granted that we have no perception of each other’s qualities; still, without us, you have no perception *, and so long no happiness can accrue to you. Cuarter VIII. The Brdhmaaa said: On this, too, they relate an ancient story, O beautiful one! (showing) of what description is the institution of the five sacrificial priests. The learned know this to be a great principle, that the Prasa and the Apdna, and the Udana, and also the Samana and the Vy4na, are the five sacrificial priests. The Brahmana’s wife said: My former belief was that the sacrificial priests were seven by (their) nature‘. State how the great principle is that there are verily five sacrificial priests®. * The senses are the doors of the house here, as they are among the doors of the city at Git, p. 65. * Owing to the want of food, &c. Cf. Maitri, p. 112, and KAdndogya, p. 422. * Perception of pleasure, says Arguna Misra; but he takes the subsequent clause to mean this, ‘and without you no pleasure accrues to us either.’ The text is here in an unsatisfactory state. * As stated in the last chapter; some MSS, read ‘ your’ for ‘my’ at the beginning of the sentence. * Arguna Misra says that in this Pagsahotrr-vidhana the five chief Hotrss only are stated for briefly explaining the Praw4yama. CHAPTER VIII, 7. 271 The Brahmaza said: The wind prepared by the Praza afterwards becomes the Apana. The wind prepared in the Apana then works as the Vy4na. The wind prepared by the Vy4na works as the Uddna. And the wind prepared in the Udana is produced as Samana’. They formerly went to the grandsire, who was born first, and said to him, ‘Tell us which is greatest among us. He shall be the greatest among us*.’ Brahman said: He, verily, is the greatest, who being extinct, all the life-winds in the body of living creatures become extinct; and on whose moving about, they again move about. (Now) go where (you) like. The Praza said: When I am extinct, all the life-winds in the body * Arguna Misra says, ‘The wind going to the Prana, and being obstructed in upward progress by the Prasa, goes to the Ap4na, and then unable to go upwards or downwards, enters the passages or n&ats of the body and becomes Vy4na. In the same way Udana, by the collision of the two, produces sound in the throat, and depends on Prana and Apina; so, too, the Samana dwelling in the navel and kindling the gastric fire is also dependent on those two.’ The meaning seems to be that one life-wind is distributed in the different places, and gets different names, as stated, in the order mentioned. See Maitrf, p. 28.
3See Maitrf, p. 28. * A similar visit on the part of the Prazas (who, however, are not there the life-winds only, but the Prana life-wind and the active organs) to Pragapati is mentioned at Brrhad4ranyaka-upanishad, p. 1016, and AAdndogya, p. 297. Cf. also Prasna, p. 178; Brihadframyaka, p. 317; and Kaushftaki, p. 63. See also, generally, as to the life-winds and their functions, Brrhadiranyaka, p. 280, and Sahkara’s comment there; Yoga-sfitras III, 38, and comment; Cowell’s note at Maitri, p. 247; Santi Parvan (Moksha Dharma), chap. 184, st. 24-25; chap. 18g, st. 1 seq.; and p. 2568 supra. 272 anucitA, of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct! The Brahmaza said: Then the Praza became extinct, and again moved about. Then the Sam4ina and Udana also', O beautiful one! spoke these words, ‘ You do not pervade all this here as we do. You are not the greatest among us, O Prdaa, because the Apdna is subject to you.” The Praza again moved about’, and the ' Apana* said to him. The Apana said: When I am extinct, all the life-winds in the body of living creatures become extinct; and on my moving about, they again move about. I am the greatest. See I am extinct! The Brdhmaaza said: Then the Vy4na and the Udana addressed him who was speaking (thus): ‘ You are not the greatest, O Apana! because the Prdza is subject to you.’ Then the Apina moved about, and the Vy4na spoke to him: ‘I am the greatest among (you) all. Hear the reason why. When I am extinct, all the life winds in the body of living creatures become extinct. ' Arguna Misra says, Vydna and Apana also by force of the two ‘ands’ which occur in the original; and so in other places too. * Arguna Misra says on this, ‘The Praza moves upwards through the help of the Apdna. If it moved downwards, it would be simply absorbed into the Apina.’ * Ie. recommenced its proper operation in its proper place. * And the other life-winds also, Arguna Misra says, the name Prana being merely ‘indicative,’ as the phrase is, of the class to which it belongs. CHAPTER VIII, 21. 273 - And on my moving about, they again move about. I am the greatest. See I am extinct!’ The Brahmaza said:
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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