Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1277 that. Day and night are a pair, between them is the fire. That is the excellent seat of the Uddna as understood by Brahmasas. That which exists and that which does not exist are a pair, between them is the fire. That is the excellent seat of the Udana as understood by Brahmanas. The two— good and evil—are a pair, between them is the fire. That is the excellent seat of the Udana as understood by Brahmaaas. First', the Samana and VyAna, their function’ is performed: then, secondly, the Samana comes into operation again. Then the VAmadevya® for tranquillity, and tranquillity is the eternal Brahman. This is the excellent seat of the Udana as understood by Brahmaazas. CHAPTER X. On this, too, they relate an ancient story (showing) of what nature is the institution of the Aaturhotra‘. The due performance of it in its entirety is now taught. Hear me, O good woman! state this won- have to be offered. As to that which exists, &c., cf. Gft4, p. 103, and p. 370, note 9 infra. As to good and evil and generally, cf. KkAndogya, p. 60; Kaushftaki, p. 19. They are nothing to one who knows the Brahman. Day and night Arguna Misra takes to mean the Id4 and Pingala nadis, between which is the Sushumsé, as they are connected with the sun and moon. But the sense of the whole passage is far from clear. * Arguna Misra understands these to be three Savanas. * Of taking into the n4dis the food digested in the night, this is the morning Savana; the afternoon Savana is the kindling of the gastric fire for digesting new food. * The Vamadevya is a sOkta beginning ‘ Kay4 nas Aitra’ (Rv. IV, 31,1). The singing of it is the third Savana, Arguna Mista. And see Taittirfya-dramyaka, p. 889. * Cf. Aitareya-brahmasza (Haug), pp. 132, 133- 278 anucitA. derful mystery. The instrument, the action, the agent, and emancipation’, these, indeed, O you of a (pure) heart! are the four Hotrzs by whom this universe is enveloped. Hear also the assignment of causes exhaustively*. The nose, and the tongue, and the eye, and the skin, and the ear as the fifth, mind and understanding, these seven should be understood to be the causes of (the knowledge of*) qualities. Smell, and taste, and colour, sound, and touch as the fifth, the object of the mental operation and the object of the understanding‘, these seven are causes of action. He who smells, he who eats, he who sees, he who speaks, and he who hears as the fifth, he who thinks, and he who understands, these seven should be understood to be the causes of the agents®. These *, being possessed of qualities’, enjoy their own qualities, agreeable and disagreeable. And I am here devoid of qualities. Thus these seven are the causes of emancipation *®. And among the learned who understand (everything), the ’ Cf. as to the three first,Gita, p.123. They are the four categories, to one or other of which everything in the world may be referred.
2And I am here devoid of qualities. Thus these seven are the causes of emancipation *®. And among the learned who understand (everything), the ’ Cf. as to the three first,Gita, p.123. They are the four categories, to one or other of which everything in the world may be referred. * The texts here differ. Arguna Misra’s reading he interprets to mean ‘the subjugation of these Hotris.’ The reading followed in the text seems to some extent to be supported by the sequel But the passage altogether is not very clear. * So Arguna Misra—through these the knowledge of the quahties of objects of sense is acquired. ‘ The sensations, or perceptions, referred to lead to action. * This seems to mean, that the powers of smelling, &c., when attributed to the self, make him appear as an agent, as an active principle. * Le. action, agent, and instrument, Arguna Misra. * Te. the three, goodness, passion, and darkness. * It is these seven from which the self is to be emancipated. ‘1’ must mean the self, not the Brahmasa who speaks. CHAPTER X, 14. 279 qualities! which are in the position of the deities, each in its own place, always enjoy the offering according to prescribed rules. To him who is not learned, eating various (kinds of) food, the (feeling of this or that being) mine adheres. And cooking food for himself, he, through the (feeling of this or that being) mine, is ruined*. The eating of that which should not be eaten, and drinking of intoxicating drinks also destroys him. He destroys the food, and destroying that food he is destroyed in return. The learned man, being (himself) a ruler, destroying this food again produces it*. And not even a trifling obstacle‘ arises to him from that food. Whatever is thought by the mind, whatever is spoken by speech, whatever is heard by the ear, whatever is seen by the eye, whatever is touched by the sense of touch, and whatever is smelt by the nose, absorbing all these offerings from all sides, together with those (senses) which with the mind are six*, my fire’ of (high) qualifications, shines dwelling within the body. My sacrifice of concentration of mind is in progress, the performance of which yields the fire® of knowledge ; * Le. I presume, the senses. Cf. Gita, p. 55. The learned do not suppose their self to have aught to do with them. Cf. Gita, p. 64. * Cf. Gitd, p. 53; Manu III, 118. * His knowledge gives him this power. He is not ‘destroyed’ by the food as the other man is. Nilakax/ha compares Brihad4raayaka, p. 884. See, too, p. 260, note 1 supra. * Le. mischief owing to the destruction of life necessary for getting food, says Nilakan/ha quoting Brihadiranyaka, p. 913. * This includes the operation of the understanding also. Nflakawtha says this verse explains what the word ‘food’ means here. * For the phrase cf. Gitd, p. 112. * That is to say, my self, Arguna Misra. See p. 259, note 3 supra. * As the objects of sense &c. are all absorbed into it.
3913. * This includes the operation of the understanding also. Nflakawtha says this verse explains what the word ‘food’ means here. * For the phrase cf. Gitd, p. 112. * That is to say, my self, Arguna Misra. See p. 259, note 3 supra. * As the objects of sense &c. are all absorbed into it. ° It is called ‘fire,’ as it burns up all action. Cf. Gita, p. 62. 280 anuc!té. the Stotra in which, is the upward life-wind; the Sastra, the downward life-wind ; and which is very beneficial on account of the abandonment of everything'; the Brahman priest in which, is the counsellor in all action*; the Hotv# priest, the self; the Adhvaryu priest, (the self) whose hymn of praise ? is the offering ; the Sastra of the PrasAstrz, truth ; and the Dakshiw4, final emancipation. On this, too, Xz verses are recited by the men who understand Narayaza‘*—the god Nardyasxa to whom they formerly offered animal ® (offerings). On that Saman hymns‘ are sung, of which an illustration is stated’. ? Arguna Misra’s commentary is not intelligible here, so I follow Nflakansha, but diffidently. * I.e. the mind, say the commentators. ‘Mant&’ simply is given among the synonyms of Ahank4ra at Sankhya-s4ra, p. 16. ® T.e. the actions performed for knowledge of the truth, Arguna Misra. ‘ Nilakanfha refers to a Rik ‘Tapa astd-grihapatif,’ and also the famous allegory at the end of the Taittirfya-4ranyaka. These are cited, he says, as authorities for this ‘sacrifice (consisting of) concentration of mind.’ ® J.e. the senses, Nilakan/ha. Arguna Misra compares the whole passage with the Purusha Sfkta, which are the Rz& verses alluded to, according to him. He refers for further explanations to his own commentary on that sfikta of the Rig-veda. * They sing these hymns, out of the gratification produced by knowledge of the self, savs Nflakan/ha, and he cites Taittirfyafranyaka, p. 749. See also Taittirfya-upanishad, p. 138, and Sankara’s commentary there. 7 The readings of our texts here are not very satisfactory. The illustration is stated, says Nilakan/ha, whose reading we follow, by the Taittirfyas in the passage referred to in the last note. Arguna Misra’s reading means ‘ such as Tahu Aihu,’ which would seem to be the words of the Saman hymn referred to. But his commentary docs not show what the words before him were. The whole figure as drawn out in this passage is not quite clear, though the general sense is pretty intelligible. Cf. the allegories at Aitareya-brahmasa, Ppp- 132, 133, and at the close of the Taittirfya-drasyaka. CHAPTER XI, 3. 281 O modest one! understand that god Nardyasa, who is the self of everything. Cuapter XI.
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.
1277 that. Day and night are a pair, between them is the fire. That is the excellent seat of the Uddna as understood by Brahmasas. That which exists and that which does not exist are a pair, between them is the fire. That is the excellent seat of the Udana as understood by Brahmanas. The two— good and evil—are a pair, between them is the fire. That is the excellent seat of the Udana as understood by Brahmaaas. First', the Samana and VyAna, their function’ is performed: then, secondly, the Samana comes into operation again. Then the VAmadevya® for tranquillity, and tranquillity is the eternal Brahman. This is the excellent seat of the Udana as understood by Brahmaazas. CHAPTER X. On this, too, they relate an ancient story (showing) of what nature is the institution of the Aaturhotra‘. The due performance of it in its entirety is now taught. Hear me, O good woman! state this won- have to be offered. As to that which exists, &c., cf. Gft4, p. 103, and p. 370, note 9 infra. As to good and evil and generally, cf. KkAndogya, p. 60; Kaushftaki, p. 19. They are nothing to one who knows the Brahman. Day and night Arguna Misra takes to mean the Id4 and Pingala nadis, between which is the Sushumsé, as they are connected with the sun and moon. But the sense of the whole passage is far from clear. * Arguna Misra understands these to be three Savanas. * Of taking into the n4dis the food digested in the night, this is the morning Savana; the afternoon Savana is the kindling of the gastric fire for digesting new food. * The Vamadevya is a sOkta beginning ‘ Kay4 nas Aitra’ (Rv. IV, 31,1). The singing of it is the third Savana, Arguna Mista. And see Taittirfya-dramyaka, p. 889. * Cf. Aitareya-brahmasza (Haug), pp. 132, 133- 278 anucitA. derful mystery. The instrument, the action, the agent, and emancipation’, these, indeed, O you of a (pure) heart! are the four Hotrzs by whom this universe is enveloped. Hear also the assignment of causes exhaustively*. The nose, and the tongue, and the eye, and the skin, and the ear as the fifth, mind and understanding, these seven should be understood to be the causes of (the knowledge of*) qualities. Smell, and taste, and colour, sound, and touch as the fifth, the object of the mental operation and the object of the understanding‘, these seven are causes of action. He who smells, he who eats, he who sees, he who speaks, and he who hears as the fifth, he who thinks, and he who understands, these seven should be understood to be the causes of the agents®. These *, being possessed of qualities’, enjoy their own qualities, agreeable and disagreeable. And I am here devoid of qualities. Thus these seven are the causes of emancipation *®. And among the learned who understand (everything), the ’ Cf. as to the three first,Gita, p.123. They are the four categories, to one or other of which everything in the world may be referred.
2And I am here devoid of qualities. Thus these seven are the causes of emancipation *®. And among the learned who understand (everything), the ’ Cf. as to the three first,Gita, p.123. They are the four categories, to one or other of which everything in the world may be referred. * The texts here differ. Arguna Misra’s reading he interprets to mean ‘the subjugation of these Hotris.’ The reading followed in the text seems to some extent to be supported by the sequel But the passage altogether is not very clear. * So Arguna Misra—through these the knowledge of the quahties of objects of sense is acquired. ‘ The sensations, or perceptions, referred to lead to action. * This seems to mean, that the powers of smelling, &c., when attributed to the self, make him appear as an agent, as an active principle. * Le. action, agent, and instrument, Arguna Misra. * Te. the three, goodness, passion, and darkness. * It is these seven from which the self is to be emancipated. ‘1’ must mean the self, not the Brahmasa who speaks. CHAPTER X, 14. 279 qualities! which are in the position of the deities, each in its own place, always enjoy the offering according to prescribed rules. To him who is not learned, eating various (kinds of) food, the (feeling of this or that being) mine adheres. And cooking food for himself, he, through the (feeling of this or that being) mine, is ruined*. The eating of that which should not be eaten, and drinking of intoxicating drinks also destroys him. He destroys the food, and destroying that food he is destroyed in return. The learned man, being (himself) a ruler, destroying this food again produces it*. And not even a trifling obstacle‘ arises to him from that food. Whatever is thought by the mind, whatever is spoken by speech, whatever is heard by the ear, whatever is seen by the eye, whatever is touched by the sense of touch, and whatever is smelt by the nose, absorbing all these offerings from all sides, together with those (senses) which with the mind are six*, my fire’ of (high) qualifications, shines dwelling within the body. My sacrifice of concentration of mind is in progress, the performance of which yields the fire® of knowledge ; * Le. I presume, the senses. Cf. Gita, p. 55. The learned do not suppose their self to have aught to do with them. Cf. Gita, p. 64. * Cf. Gitd, p. 53; Manu III, 118. * His knowledge gives him this power. He is not ‘destroyed’ by the food as the other man is. Nilakax/ha compares Brihad4raayaka, p. 884. See, too, p. 260, note 1 supra. * Le. mischief owing to the destruction of life necessary for getting food, says Nilakan/ha quoting Brihadiranyaka, p. 913. * This includes the operation of the understanding also. Nflakawtha says this verse explains what the word ‘food’ means here. * For the phrase cf. Gitd, p. 112. * That is to say, my self, Arguna Misra. See p. 259, note 3 supra. * As the objects of sense &c. are all absorbed into it.
3913. * This includes the operation of the understanding also. Nflakawtha says this verse explains what the word ‘food’ means here. * For the phrase cf. Gitd, p. 112. * That is to say, my self, Arguna Misra. See p. 259, note 3 supra. * As the objects of sense &c. are all absorbed into it. ° It is called ‘fire,’ as it burns up all action. Cf. Gita, p. 62. 280 anuc!té. the Stotra in which, is the upward life-wind; the Sastra, the downward life-wind ; and which is very beneficial on account of the abandonment of everything'; the Brahman priest in which, is the counsellor in all action*; the Hotv# priest, the self; the Adhvaryu priest, (the self) whose hymn of praise ? is the offering ; the Sastra of the PrasAstrz, truth ; and the Dakshiw4, final emancipation. On this, too, Xz verses are recited by the men who understand Narayaza‘*—the god Nardyasxa to whom they formerly offered animal ® (offerings). On that Saman hymns‘ are sung, of which an illustration is stated’. ? Arguna Misra’s commentary is not intelligible here, so I follow Nflakansha, but diffidently. * I.e. the mind, say the commentators. ‘Mant&’ simply is given among the synonyms of Ahank4ra at Sankhya-s4ra, p. 16. ® T.e. the actions performed for knowledge of the truth, Arguna Misra. ‘ Nilakanfha refers to a Rik ‘Tapa astd-grihapatif,’ and also the famous allegory at the end of the Taittirfya-4ranyaka. These are cited, he says, as authorities for this ‘sacrifice (consisting of) concentration of mind.’ ® J.e. the senses, Nilakan/ha. Arguna Misra compares the whole passage with the Purusha Sfkta, which are the Rz& verses alluded to, according to him. He refers for further explanations to his own commentary on that sfikta of the Rig-veda. * They sing these hymns, out of the gratification produced by knowledge of the self, savs Nflakan/ha, and he cites Taittirfyafranyaka, p. 749. See also Taittirfya-upanishad, p. 138, and Sankara’s commentary there. 7 The readings of our texts here are not very satisfactory. The illustration is stated, says Nilakan/ha, whose reading we follow, by the Taittirfyas in the passage referred to in the last note. Arguna Misra’s reading means ‘ such as Tahu Aihu,’ which would seem to be the words of the Saman hymn referred to. But his commentary docs not show what the words before him were. The whole figure as drawn out in this passage is not quite clear, though the general sense is pretty intelligible. Cf. the allegories at Aitareya-brahmasa, Ppp- 132, 133, and at the close of the Taittirfya-drasyaka. CHAPTER XI, 3. 281 O modest one! understand that god Nardyasa, who is the self of everything. Cuapter XI.
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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