Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Cf. 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. There is one director!; there is no second director. I speak concerning him who abides in the heart. This being, the director, dwells in the heart and directs (all creatures). Impelled by that same (being), I move as I am ordered, like water on a declivity. There is one instructor; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world?. There is one kinsman; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by him kinsmen are possessed of kinsmen?, (and) the seven Rishis, O son of Prztha*! shine in heaven’. There * Le. the Supreme Being, Arguna Misra. Nflakaa/ha connects this with the preceding chapter by saying that this describes Nar4yassa, who is there mentioned. See Santi Parvan (Moksha Dharma), chap. 226, st. 8 (Bombay ed.) * The natural feelings of animosity are caused by the Supreme Being within. Such seems to be the meaning. Cf. Gita, pp. 128, 129. I may remark that Arguna Misra seems to interpret the original words, which we have rendered by ‘I speak concerning him,’ &c., to mean ‘I repeat what has been said by,’ &c. This does not seem to me to be satisfactory ; and it may be added, too, that Arguna Misra’s interpretation appears in his gloss not on the first verse, about the ‘director,’ but only on the second, about the ‘instructor. Hated = full of animosity, Nilakamsha. * Le. the feeling of kinsmanship arises from his inspiration. * The poet seems to be nodding here, as this expression cannot form part of the Brahmasa’s speech to his wife. * The seven sages are always mentioned together, and may well be spoken of as types of the feeling of kinship. 282 ANuGittA. is one hearer'; there is no second (different) from him. I speak concerning him who abides in the heart. Living under that instructor, (according to the proper mode of) living with an_ instructor, Sakra* acquired immortality in all worlds. There is one enemy; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world®.
2There is one enemy; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world®. On this, too, they relate an ancient story, (about the) instruction of the snakes, and the gods, and sages, by Pragapati. The gods, and sages, and the snakes, and the demons, approaching PragApati, said (to him): ‘ Tell us the highest good.’ To them who were inquiring about the highest good, the venerable one said, ‘Om ‘, the Brahman, in a single syllable.’ Hearing that, they ran away in (various) directions®, When they were running for instruction regarding the self, the inclination of the snakes to biting had been already formed. The natural inclination of the demons towards ostentatiousness had been formed. The gods had been engaged in gifts, and the great sages in restraint of the senses. Having had one teacher, Nilakan/ha takes this to mean pupil, but it is difficult to reconcile that with the rest of the passage. Arguna Misra renders it by ‘the destroyer of every one’s doubts.’ For that, it will be necessary to take the word as a form of the causative, and not the simple root stu, to hear. But see, too, p. 283, ‘the instructor... the bearer.’ * Cf. Sanatsugatfya, p. 152, note 1. * The words here are nearly the same as before ; the commentators give no explanation of the repetition. But sce p. 281, note 2. * Cf. Gité, p. 79. The full sense is that from the study of this Om the highest good is attained. * Le. to their own dwellings, believing that they had learnt what they wanted. CHAPTER XI, 17. 283 and having been instructed with one word, the snakes, the gods, the sages, and the demons, all engaged in different! (pursuits). One hears what is said (to one) and apprehends it duly; (but even) to one who inquires and extols highly, there is no other instructor?. And by his counsel does action afterwards take place. The instructor, the learner, the hearer, and the enemy, are always within the heart. Acting sinfully in the world, he becomes (a man of) sinful conduct. Acting virtuously in the world he becomes (a man of) virtuous conduct’. And he becomes a man of conduct according to his own desire‘, who, owing to his desires, is given up to the pleasures of the senses. But he who, casting aside vows® and actions, merely adheres to the Brahman, he moving about in the world identifying himself with the Brahman, becomes a Brahmaéérin. To him the Brahman itself is the fuel, the Brahman the fre, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the
3To him the Brahman itself is the fuel, the Brahman the fre, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the ' The meaning seems to be that the original inclination was not altered by the new instruction received by them. Nilakantha seems to understand the passage differently. What has been rendered in the text by ‘when they were running for instruction,’ he renders by ‘ when they were practically carrying out the instruction received by them ;’ but this rendering seems to omit all consideration of the words ‘Prvameva tu’'—already. Though, therefore, there are one or two circumstances in favour of this construction, I have adopted the other. Cf. Brihadaranyaka, p. 964. * The meaning is that the real instructor is within oneself, ‘abiding in the heart,’ as said before, although instruction may in form be received from one outside, of whom one seeks to learn, and whom one respects (or extols highly, as the text has it), and although such instruction may be well apprehended. * Cf. Brihadaramyaka, pp. 546-853. * See Gitd, p. 117. ® Ie. fasts and other like observances. 284 . ANucfrA. Brahman'. Such is this subtle life as a Brahmaédrin understood by the wise. Understanding it they practised it, being instructed by the Kshetrag#a’. CuaPTer XII. The Br&hmana said: I have crossed beyond that very impassable place, in which fancies are the gadflies and mosquitoes °, in which grief and joy are cold and heat, in which delusion is the blinding darkness, in which avarice is the beasts of prey and reptiles, in which desire and anger are the obstructors, the way to which consists in worldly objects, and is to be crossed by one singly‘. And I have entered the great forest®. The Brahmama’s wife said: Where is that forest, O very intelligent person! what are the trees (there), and what the rivers, and the hills and mountains; and at what distance is that forest ? 1 Cf. Gita, p. 61. The water is that required for the sacrifice. The words ‘ the Brahman is his origin’ are not quite clear, as being not connected with the figure employed. Perhaps it might be taken otherwise thus, ‘the Brahman (is) the fire produced from the Brahman,’ this last standing for the arani. ? T.e. one who understands the truth, Nilakanéha ; God, Arguna Misra. The same sentence winds up two of the following chapters ; and at p. 310 Kréshaa says the Kshetrag@a signifies the supreme self. See Gita, p. 102 seq. * Cf. Lalita Vistara, p. 44. ‘ T.e. not with the help of son, wealth, &c., says Nilakaw/ha, as each man’s salvation after having got into the course of worldly life depends on himself. Cf. Santi Parvan (Moksha Dharma), chap. 193, st. 32, and Manu IV, 240; obstructor, thief, Arguna Misra. * Le. the Brahman. Nilakas/ha compares a text from the Sruti, ‘ Kim svid vanam ka u sa vriksha 4sa ;’ see Rig-veda X, 31, 7. CHAPTER XxiI, .8. 285 The Brahmaana 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.
1Cf. 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. There is one director!; there is no second director. I speak concerning him who abides in the heart. This being, the director, dwells in the heart and directs (all creatures). Impelled by that same (being), I move as I am ordered, like water on a declivity. There is one instructor; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world?. There is one kinsman; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by him kinsmen are possessed of kinsmen?, (and) the seven Rishis, O son of Prztha*! shine in heaven’. There * Le. the Supreme Being, Arguna Misra. Nflakaa/ha connects this with the preceding chapter by saying that this describes Nar4yassa, who is there mentioned. See Santi Parvan (Moksha Dharma), chap. 226, st. 8 (Bombay ed.) * The natural feelings of animosity are caused by the Supreme Being within. Such seems to be the meaning. Cf. Gita, pp. 128, 129. I may remark that Arguna Misra seems to interpret the original words, which we have rendered by ‘I speak concerning him,’ &c., to mean ‘I repeat what has been said by,’ &c. This does not seem to me to be satisfactory ; and it may be added, too, that Arguna Misra’s interpretation appears in his gloss not on the first verse, about the ‘director,’ but only on the second, about the ‘instructor. Hated = full of animosity, Nilakamsha. * Le. the feeling of kinsmanship arises from his inspiration. * The poet seems to be nodding here, as this expression cannot form part of the Brahmasa’s speech to his wife. * The seven sages are always mentioned together, and may well be spoken of as types of the feeling of kinship. 282 ANuGittA. is one hearer'; there is no second (different) from him. I speak concerning him who abides in the heart. Living under that instructor, (according to the proper mode of) living with an_ instructor, Sakra* acquired immortality in all worlds. There is one enemy; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world®.
2There is one enemy; there is no second (different) from him. I speak concerning him who abides in the heart. Taught by that instructor, all snakes whatever are ever hated in the world®. On this, too, they relate an ancient story, (about the) instruction of the snakes, and the gods, and sages, by Pragapati. The gods, and sages, and the snakes, and the demons, approaching PragApati, said (to him): ‘ Tell us the highest good.’ To them who were inquiring about the highest good, the venerable one said, ‘Om ‘, the Brahman, in a single syllable.’ Hearing that, they ran away in (various) directions®, When they were running for instruction regarding the self, the inclination of the snakes to biting had been already formed. The natural inclination of the demons towards ostentatiousness had been formed. The gods had been engaged in gifts, and the great sages in restraint of the senses. Having had one teacher, Nilakan/ha takes this to mean pupil, but it is difficult to reconcile that with the rest of the passage. Arguna Misra renders it by ‘the destroyer of every one’s doubts.’ For that, it will be necessary to take the word as a form of the causative, and not the simple root stu, to hear. But see, too, p. 283, ‘the instructor... the bearer.’ * Cf. Sanatsugatfya, p. 152, note 1. * The words here are nearly the same as before ; the commentators give no explanation of the repetition. But sce p. 281, note 2. * Cf. Gité, p. 79. The full sense is that from the study of this Om the highest good is attained. * Le. to their own dwellings, believing that they had learnt what they wanted. CHAPTER XI, 17. 283 and having been instructed with one word, the snakes, the gods, the sages, and the demons, all engaged in different! (pursuits). One hears what is said (to one) and apprehends it duly; (but even) to one who inquires and extols highly, there is no other instructor?. And by his counsel does action afterwards take place. The instructor, the learner, the hearer, and the enemy, are always within the heart. Acting sinfully in the world, he becomes (a man of) sinful conduct. Acting virtuously in the world he becomes (a man of) virtuous conduct’. And he becomes a man of conduct according to his own desire‘, who, owing to his desires, is given up to the pleasures of the senses. But he who, casting aside vows® and actions, merely adheres to the Brahman, he moving about in the world identifying himself with the Brahman, becomes a Brahmaéérin. To him the Brahman itself is the fuel, the Brahman the fre, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the
3To him the Brahman itself is the fuel, the Brahman the fre, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the ' The meaning seems to be that the original inclination was not altered by the new instruction received by them. Nilakantha seems to understand the passage differently. What has been rendered in the text by ‘when they were running for instruction,’ he renders by ‘ when they were practically carrying out the instruction received by them ;’ but this rendering seems to omit all consideration of the words ‘Prvameva tu’'—already. Though, therefore, there are one or two circumstances in favour of this construction, I have adopted the other. Cf. Brihadaranyaka, p. 964. * The meaning is that the real instructor is within oneself, ‘abiding in the heart,’ as said before, although instruction may in form be received from one outside, of whom one seeks to learn, and whom one respects (or extols highly, as the text has it), and although such instruction may be well apprehended. * Cf. Brihadaramyaka, pp. 546-853. * See Gitd, p. 117. ® Ie. fasts and other like observances. 284 . ANucfrA. Brahman'. Such is this subtle life as a Brahmaédrin understood by the wise. Understanding it they practised it, being instructed by the Kshetrag#a’. CuaPTer XII. The Br&hmana said: I have crossed beyond that very impassable place, in which fancies are the gadflies and mosquitoes °, in which grief and joy are cold and heat, in which delusion is the blinding darkness, in which avarice is the beasts of prey and reptiles, in which desire and anger are the obstructors, the way to which consists in worldly objects, and is to be crossed by one singly‘. And I have entered the great forest®. The Brahmama’s wife said: Where is that forest, O very intelligent person! what are the trees (there), and what the rivers, and the hills and mountains; and at what distance is that forest ? 1 Cf. Gita, p. 61. The water is that required for the sacrifice. The words ‘ the Brahman is his origin’ are not quite clear, as being not connected with the figure employed. Perhaps it might be taken otherwise thus, ‘the Brahman (is) the fire produced from the Brahman,’ this last standing for the arani. ? T.e. one who understands the truth, Nilakanéha ; God, Arguna Misra. The same sentence winds up two of the following chapters ; and at p. 310 Kréshaa says the Kshetrag@a signifies the supreme self. See Gita, p. 102 seq. * Cf. Lalita Vistara, p. 44. ‘ T.e. not with the help of son, wealth, &c., says Nilakaw/ha, as each man’s salvation after having got into the course of worldly life depends on himself. Cf. Santi Parvan (Moksha Dharma), chap. 193, st. 32, and Manu IV, 240; obstructor, thief, Arguna Misra. * Le. the Brahman. Nilakas/ha compares a text from the Sruti, ‘ Kim svid vanam ka u sa vriksha 4sa ;’ see Rig-veda X, 31, 7. CHAPTER XxiI, .8. 285 The Brahmaana 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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