Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Cf. 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: There is nothing else more delightful than that, when there is no distinction from it. There is nothing more afflicting than that, when there is a distinction from it’. There is nothing smaller than that, there is nothing larger than that*. There is nothing more subtle than that; there is no other happiness equal to that. Entering it, the twiceborn do not grieve, and do not exult?. They are not afraid of anybody, and nobody is afraid of them. In that forest‘ are seven large trees §, seven fruits, and seven guests; seven hermitages, seven (forms of) concentration, and seven (forms of) initiation. This is the description of the forest. That forest is filled with trees producing splendid flowers and fruits of five colours’. That forest Cf. Khandogya, pp. 516, 517. * Cf. Sanatsugatiya, p. 180 and note there. * Cf. as to all this Gita, p. ror. * This is not the forest spoken of before, but what has been before called the ‘impassable place,’ but which also at p. 286 is by implication called a forest, viz. the course of worldly life. § Viz. the eye, ear, tongue, skin, and nose, and the mind, and understanding—these are called trees, as being producers of the fruits, namely, the pleasures and pains derived from their several operations; the guests are the powers of each sense personified— they receive the fruits above described; the hermitages are the trees above mentioned, in which the guests take shelter; the seven forms of concentration are the exclusion from the self of the seven functions of the seven senses &c. already referred to; the seven forms of initiation refer to the initiation into the higher life, by repudiating as not one’s own the actions of each member out of the group of seven. Cf. as to this A’Aandogya, p. 219, and commentary there. * Cf. for these different numbers of colours, Yoga-sftra II, 19, and commentary, p. 105, and Sankhya-sadra, p. 18. The trees here meant are the Tanmiatras, or subtle elements, and the theory is that the Gandha-tanmitra, or subtle element of smell, has five qualities, its 286 ANUGITA.
2* Cf. for these different numbers of colours, Yoga-sftra II, 19, and commentary, p. 105, and Sankhya-sadra, p. 18. The trees here meant are the Tanmiatras, or subtle elements, and the theory is that the Gandha-tanmitra, or subtle element of smell, has five qualities, its 286 ANUGITA. is filled with trees producing flowers and fruits of four colours. That forest is filled with trees producing flowers and fruits of three colours, and mixed. That forest is filled with trees producing flowers and fruits of two colours, and of beautiful colours. That forest is filled with trees producing flowers and fruits of one colour, and fragrant. That forest is filled with two large trees producing numerous flowers and fruits of undistinguished colours’. There is one fire? here, connected with the Brahman*, and having a good mind‘. And there is fuel here, (namely) the five senses. The seven (forms of) emancipation from them are the seven (forms of) initiation®, The qualities are the fruits, and the guests eat the fruits. There, in various places, the great sages receive hospitality. And when they have been worshipped and have disappeared *, another forest shines forth, in which intelligence is the tree, and emancipation the fruit, and which possesses shade (in the form of) tran- own special one, so to say, and the four special ones of the others ; the next is taste, the next colour, the next touch, and the last sound; each has one quality less than its predecessor. See Yoga-sftra, p. 106, and gloss; Sankhya-sfttra I, 62; and Vedanta Paribhashd, p. 45. ? These are mind and understanding ; the fruits and flowers are here of ‘undistinguished colours,’ as the text expresses it, since they include the colours of all the fruits of all the other five sets of trees; that is to say, the subject-matter of their operations is sound, taste, &c., the subject-matters of all the senses together. ‘Undistinguished colours’ is, perhaps, more literally ‘of colours not clear.’ Arguna Misra paraphrases it by ‘of variegated colours,’ which is no doubt the true ultimate sense. * The self, Nilakantha. See p. 279, note 7 supra. * T.e., I presume, devoted to the Brahman. * Te. true knowledge, Arguna Misra. * See note 5, p. 285. * Te. when the senses having worked,as unconnected with the self, are finally absorbed into it. Cf. Sinkhya-kériké 4gand Kasha, p. 151. y CHAPTER XII, 21. 287
3See p. 279, note 7 supra. * T.e., I presume, devoted to the Brahman. * Te. true knowledge, Arguna Misra. * See note 5, p. 285. * Te. when the senses having worked,as unconnected with the self, are finally absorbed into it. Cf. Sinkhya-kériké 4gand Kasha, p. 151. y CHAPTER XII, 21. 287 quillity, which depends on knowledge, which has contentment for its water, and which has the Kshetrag#a within for the sun. The good who attain to that, have no fear afterwards. Its end cannot be perceived upwards or downwards or horizontally’. There always dwell seven females there *, with faces (turned) downwards, full of brilliance, and causes of generation. They absorb® all the higher delights of people, as inconstancy (absorbs) everything ‘. In that same® (principle) the seven perfect sages, together with their chiefs, the richest *, abide, and again emerge from the same. Glory, brilliance, and greatness, enlightenment, victory, perfection, and power ’"—these seven rays follow after this same sun. Hills and mountains also are there collected together, and rivers and streams flowing with water produced from the Brahman*. And there is the confluence of the rivers in the secluded place® for the * Tt extends on all sides, its end cannot be perceived on any side. 2 These are, according to Arguna Misra, the Mahat, Ahank4ra, and five Tanmatras. Their faces are turned downwards, as they are obstacles in the way upwards, viz. the way of final emancipation; they are brilliant, as they light up the course of worldly life ; and hence, too, they are ‘causes of generation.’ They give birth to the universe. * They conceal the higher delight of final emancipation. * I follow Arguna Misra, but the text is doubtful. * Viz the Brahman. * Cf. KAandogya, pp. 295-300. The word sages here, as before, means the various organs. See Brihadfranyaka, p. 415. ™ Glory =renown; brilliance = Brahmic splendour (Brahmategas); perfeciion = obtaining what is desired; power =not being conquered by others, Arguna Misra. About the sun, see line 3 of text above. * T.e. contentment. See the second line in the text above. * Ie. the space in the heart, the sacrifice being that of ‘concentration of mind,’ yogayag#a,—Nilakantha. A confluence of 4 288 anucitA.. sacrifice, whence those who are contented in their own selfs repair to the divine grandsire himself. Those whose wishes are reduced', whose wishes are (fixed) on good vows, whose sins are burnt up by penance, merging the self in the self*, devote themselves to Brahman. Those people who understand the forest of knowledge, praise tranquillity. And aspiring to that forest, they are born so as not to lose courage‘. Such, indeed, is this holy forest, as understood by Brahmamas. And understanding it, they act (accordingly), being directed by the Kshetragaa. CuyaprTer XIII. The Bradhmaza 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. 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: There is nothing else more delightful than that, when there is no distinction from it. There is nothing more afflicting than that, when there is a distinction from it’. There is nothing smaller than that, there is nothing larger than that*. There is nothing more subtle than that; there is no other happiness equal to that. Entering it, the twiceborn do not grieve, and do not exult?. They are not afraid of anybody, and nobody is afraid of them. In that forest‘ are seven large trees §, seven fruits, and seven guests; seven hermitages, seven (forms of) concentration, and seven (forms of) initiation. This is the description of the forest. That forest is filled with trees producing splendid flowers and fruits of five colours’. That forest Cf. Khandogya, pp. 516, 517. * Cf. Sanatsugatiya, p. 180 and note there. * Cf. as to all this Gita, p. ror. * This is not the forest spoken of before, but what has been before called the ‘impassable place,’ but which also at p. 286 is by implication called a forest, viz. the course of worldly life. § Viz. the eye, ear, tongue, skin, and nose, and the mind, and understanding—these are called trees, as being producers of the fruits, namely, the pleasures and pains derived from their several operations; the guests are the powers of each sense personified— they receive the fruits above described; the hermitages are the trees above mentioned, in which the guests take shelter; the seven forms of concentration are the exclusion from the self of the seven functions of the seven senses &c. already referred to; the seven forms of initiation refer to the initiation into the higher life, by repudiating as not one’s own the actions of each member out of the group of seven. Cf. as to this A’Aandogya, p. 219, and commentary there. * Cf. for these different numbers of colours, Yoga-sftra II, 19, and commentary, p. 105, and Sankhya-sadra, p. 18. The trees here meant are the Tanmiatras, or subtle elements, and the theory is that the Gandha-tanmitra, or subtle element of smell, has five qualities, its 286 ANUGITA.
2* Cf. for these different numbers of colours, Yoga-sftra II, 19, and commentary, p. 105, and Sankhya-sadra, p. 18. The trees here meant are the Tanmiatras, or subtle elements, and the theory is that the Gandha-tanmitra, or subtle element of smell, has five qualities, its 286 ANUGITA. is filled with trees producing flowers and fruits of four colours. That forest is filled with trees producing flowers and fruits of three colours, and mixed. That forest is filled with trees producing flowers and fruits of two colours, and of beautiful colours. That forest is filled with trees producing flowers and fruits of one colour, and fragrant. That forest is filled with two large trees producing numerous flowers and fruits of undistinguished colours’. There is one fire? here, connected with the Brahman*, and having a good mind‘. And there is fuel here, (namely) the five senses. The seven (forms of) emancipation from them are the seven (forms of) initiation®, The qualities are the fruits, and the guests eat the fruits. There, in various places, the great sages receive hospitality. And when they have been worshipped and have disappeared *, another forest shines forth, in which intelligence is the tree, and emancipation the fruit, and which possesses shade (in the form of) tran- own special one, so to say, and the four special ones of the others ; the next is taste, the next colour, the next touch, and the last sound; each has one quality less than its predecessor. See Yoga-sftra, p. 106, and gloss; Sankhya-sfttra I, 62; and Vedanta Paribhashd, p. 45. ? These are mind and understanding ; the fruits and flowers are here of ‘undistinguished colours,’ as the text expresses it, since they include the colours of all the fruits of all the other five sets of trees; that is to say, the subject-matter of their operations is sound, taste, &c., the subject-matters of all the senses together. ‘Undistinguished colours’ is, perhaps, more literally ‘of colours not clear.’ Arguna Misra paraphrases it by ‘of variegated colours,’ which is no doubt the true ultimate sense. * The self, Nilakantha. See p. 279, note 7 supra. * T.e., I presume, devoted to the Brahman. * Te. true knowledge, Arguna Misra. * See note 5, p. 285. * Te. when the senses having worked,as unconnected with the self, are finally absorbed into it. Cf. Sinkhya-kériké 4gand Kasha, p. 151. y CHAPTER XII, 21. 287
3See p. 279, note 7 supra. * T.e., I presume, devoted to the Brahman. * Te. true knowledge, Arguna Misra. * See note 5, p. 285. * Te. when the senses having worked,as unconnected with the self, are finally absorbed into it. Cf. Sinkhya-kériké 4gand Kasha, p. 151. y CHAPTER XII, 21. 287 quillity, which depends on knowledge, which has contentment for its water, and which has the Kshetrag#a within for the sun. The good who attain to that, have no fear afterwards. Its end cannot be perceived upwards or downwards or horizontally’. There always dwell seven females there *, with faces (turned) downwards, full of brilliance, and causes of generation. They absorb® all the higher delights of people, as inconstancy (absorbs) everything ‘. In that same® (principle) the seven perfect sages, together with their chiefs, the richest *, abide, and again emerge from the same. Glory, brilliance, and greatness, enlightenment, victory, perfection, and power ’"—these seven rays follow after this same sun. Hills and mountains also are there collected together, and rivers and streams flowing with water produced from the Brahman*. And there is the confluence of the rivers in the secluded place® for the * Tt extends on all sides, its end cannot be perceived on any side. 2 These are, according to Arguna Misra, the Mahat, Ahank4ra, and five Tanmatras. Their faces are turned downwards, as they are obstacles in the way upwards, viz. the way of final emancipation; they are brilliant, as they light up the course of worldly life ; and hence, too, they are ‘causes of generation.’ They give birth to the universe. * They conceal the higher delight of final emancipation. * I follow Arguna Misra, but the text is doubtful. * Viz the Brahman. * Cf. KAandogya, pp. 295-300. The word sages here, as before, means the various organs. See Brihadfranyaka, p. 415. ™ Glory =renown; brilliance = Brahmic splendour (Brahmategas); perfeciion = obtaining what is desired; power =not being conquered by others, Arguna Misra. About the sun, see line 3 of text above. * T.e. contentment. See the second line in the text above. * Ie. the space in the heart, the sacrifice being that of ‘concentration of mind,’ yogayag#a,—Nilakantha. A confluence of 4 288 anucitA.. sacrifice, whence those who are contented in their own selfs repair to the divine grandsire himself. Those whose wishes are reduced', whose wishes are (fixed) on good vows, whose sins are burnt up by penance, merging the self in the self*, devote themselves to Brahman. Those people who understand the forest of knowledge, praise tranquillity. And aspiring to that forest, they are born so as not to lose courage‘. Such, indeed, is this holy forest, as understood by Brahmamas. And understanding it, they act (accordingly), being directed by the Kshetragaa. CuyaprTer XIII. The Bradhmaza 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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