Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The note at the former page is, perhaps, not quite accurately expressed, as the word ‘material cause’ conveys some inadmissible associations. Perhaps ‘underlying principle’ might be a nearer approach to the correct idea. The existent will thus be that which really exists, as it is indestructible. * Cf. Gita, p. 77. * See Santi Parvan (Moksha), ch. 240, st. 31. * Arguna Misra says, ‘ The life-winds here are indicative of the operations of the organs of action (as to which see p. 290, note § supra), the tongue of the perceptive senses, the mind of the internal activities, the quality of goodness of all sources of pleasure, and passion of all sources of pain,’ the last two apparently covering the external world, the previous ones the human activities, internal and external. * Released scil. from piety or impiety, &c..—Arguna Misra, who says ‘sclf’ in the phrase preceding means mind. * Because, says Arguna Misra, according to the very authority which says there is sin in slaughter, all sin is destroyed by knowledge. Cf. Gita, p. 64. CHAPTER XIV, 2, 293 dwell in company of good men only’. For having heard your opinion, my mind is enlightened. O venerable sir! I approach you, in the belief (that you are) the Lord; and I say (to you), O twice-born one! there is no fault (attaching) to me, performing (as I have done) the rites performed by others *. The Bradhmaaa said: With this explanation, the ascetic thereafter remained silent, and the Adhvaryu also proceeded with the great sacrifice, freed from delusion. Thus Brahmazas understand the very subtle emancipation to be of this nature, and understanding it, they act (accordingly), being directed by the Kshetragza. CuapTer XIV. The Brdhmaana said: On this, too, they relate an old story, (in the shape of) a dialogue, O you of a pure heart! between K4rtavirya and the ocean. (There lived once) a king named Arguna‘, a descendant of Kritavirya, possessed of a thousand arms, who with his bow conquered the (whole) earth ip to the ocean. Once 1 Cf. Taittirtya-upanishad, p. 40. ® The readings here in the MSS. are not satisfactory. I adopt as the best that which appears to have been before Arguna Misra. The meaning seems to be this :—-I have now understood the truth, but I cannot be blame: for having hitherto done that which I saw every one else do. Now I have had the benefit of conversation with a good man, and have become free from my delusion. * Namely, that final emancipation is not to be obtained by action, and that slaughter is sinful. * He is also called a Yogin at Raghuvasesa VI, 38. See Mallinath’s commentary there. 294 anucitA.
2Now I have had the benefit of conversation with a good man, and have become free from my delusion. * Namely, that final emancipation is not to be obtained by action, and that slaughter is sinful. * He is also called a Yogin at Raghuvasesa VI, 38. See Mallinath’s commentary there. 294 anucitA. on a time, as we have heard, he was walking about near the sea, proud of his strength, and showering hundreds of arrows on the sea. The ocean, saluting him, and with joined hands, said, ‘O brave man! do not throw arrows (on me). Say, what shall I do for you? The creatures, who take shelter with me, are being destroyed, O tiger-like king! by the great arrows thrown by you. Give them security, O Lord!’ Arguna said: If there is anywhere any wielder of the bow equal to me in battle, who might stand against me in the field, name him to me. The ocean said: If, O king! you have heard of the great sage Gamadagni, his son is (the) proper (person) to show you due hospitality '. Then the king, full of great wrath, went away, and arriving at that hermitage approached R4Ama only. In company with his kinsmen, he did many (acts) disagreeable to Rama, and caused much trouble to the high-souled Rama. Then the power of Rama, whose power was unbounded, blazed forth, burning the hosts of the enemy, O lotus-eyed one! And then Rama, taking up his axe, hacked away that man of the thousand arms in battle, like a tree of many branches. Seeing him killed and fallen, all (his) kinsmen assembled together, and taking swords and lances, surrounded the descendant of Bhrigu. Rama also taking up a bow, and hurriedly mounting a chariot, shot away volleys of arrows, and blew away the army of the king. Then some of the * Te. by giving him what he desired—a ‘foeman worthy of his steel’ to fight with him. CHAPTER XIV, 20. 295 Kshatriyas, often troubled by fear of the son of Gamadagni, entered mountains and _ inaccessible places, like antelopes troubled by a lion. And the subjects of those (Kshatriyas) who were not performing their prescribed duties! through fear of him, became Vrishalas, owing to the disappearance of Brdhmanas*. Thus the Dravidas, Abhtras, Pauzdras, together with the Sabaras, became Vvzshalas?, owing to the abandonment of their duties by Kshatriyas. Then when the heroic (children) of Kshatriya women were destroyed again and again, the Kshatriyas, who were produced by the Brahmamzas‘, were also destroyed by the son of Gamadagni. At the end of the twenty-first slaughter, a bodiless voice from heaven, which was heard by all people, spoke sweetly to Rama, ‘O Rama! O Rama! desist (from this slaughter). What good, dear friend, do you perceive, in taking away the lives of these kinsmen of Kshatriyas over and over again?’ Then, too, his grandfathers, with Asétka as their head, likewise said to the high-souled (R4ma), ‘ Desist, O noble one*!’ But Rama, not forgiving his father’s * Viz. the protection of their subjects.
3the protection of their subjects. * As the kings failed to protect the people, the Brihmanas apparently were nowhere forthcoming. > Cf. Muir, Sanskrit Texts, vol. i, pp. 482 seq., 358, 391; vol. ii, p. 423; Santi Parvan, ch. 65, st. 13 ; ch. 207, st. 42 (Ragadharma). * As Kshatriyas were required for the protection of the people, the Brahmawas procreated them on Kshatriya women. See Muir, Sanskrit Texts, vol. i, p. 451 seq. And as they were the offspring of these anomalous connexions they are described as ‘kinsmen of Kshatriyas.’ Cf. XAandogya, p. 317; Briéhadarasyaka, p. 1037 and comments there. As to heroic, see Muir, Sanskrit Texts, vol. iv, Pp. 302 Note. * Cf. Gita, p. 40, note 1. * See as to the whole story, Muir, Sanskrit Texts, vol. i, p. 442. 296 anuciTA, murder, said to those sages, ‘You ought not to keep me back from this.’ The Pitrés said: O best of victors! you ought not to destroy these kinsmen of Kshatriyas. It is not proper for you, being a Brahmana, to slaughter these kings. CuartTer XV. The Pitrzs said: On this’, too, they relate an ancient story; hearing that (story), O best of the twice-born! you should act accordingly. There was (once) a royal sage, named Alarka, whose penance was very great, who understood duty, who was veracious, high-souled, and very firm in his vows. Having with his bow conquered this world as far as the ocean,—having performed very difficult deeds*,—he turned his mind to subtle * (subjects). While he was sitting at the foot of a tree, O you of great intelligence! his thoughts, abandoning (those) great deeds, turned to subtle (questions). Alarka said: My mind is become (too) strong‘; that conquest is constant in which the mind is conquered. (Though) surrounded by enemies, I shall direct my arrows elsewhere®. As by its unsteadiness, it wishes ® to ’ The impropriety or sinfulness of slaughter. * Such as the subjugation of enemies and so forth. * The Brahman, says Nilakansha. * T.e. too strong to be under control. * That is to say, elsewhere than towards the external foes with whom he was waging war. * The text is-unsatisfactory here. I adopt Nilakaséha’s reading. CHAPTER XV, 12. 297 make all mortals perform action, I will cast very sharp-edged arrows at the mind. The mind said: These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me. Hearing that, he then spoke these words after consideration :— ' Alarka said: Smelling very many perfumes, one hankers after them only. Therefore I will cast sharp arrows at the nose. The nose? said: These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me. Hearing that, he then spoke these words after consideration :— Alarka 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.
1The note at the former page is, perhaps, not quite accurately expressed, as the word ‘material cause’ conveys some inadmissible associations. Perhaps ‘underlying principle’ might be a nearer approach to the correct idea. The existent will thus be that which really exists, as it is indestructible. * Cf. Gita, p. 77. * See Santi Parvan (Moksha), ch. 240, st. 31. * Arguna Misra says, ‘ The life-winds here are indicative of the operations of the organs of action (as to which see p. 290, note § supra), the tongue of the perceptive senses, the mind of the internal activities, the quality of goodness of all sources of pleasure, and passion of all sources of pain,’ the last two apparently covering the external world, the previous ones the human activities, internal and external. * Released scil. from piety or impiety, &c..—Arguna Misra, who says ‘sclf’ in the phrase preceding means mind. * Because, says Arguna Misra, according to the very authority which says there is sin in slaughter, all sin is destroyed by knowledge. Cf. Gita, p. 64. CHAPTER XIV, 2, 293 dwell in company of good men only’. For having heard your opinion, my mind is enlightened. O venerable sir! I approach you, in the belief (that you are) the Lord; and I say (to you), O twice-born one! there is no fault (attaching) to me, performing (as I have done) the rites performed by others *. The Bradhmaaa said: With this explanation, the ascetic thereafter remained silent, and the Adhvaryu also proceeded with the great sacrifice, freed from delusion. Thus Brahmazas understand the very subtle emancipation to be of this nature, and understanding it, they act (accordingly), being directed by the Kshetragza. CuapTer XIV. The Brdhmaana said: On this, too, they relate an old story, (in the shape of) a dialogue, O you of a pure heart! between K4rtavirya and the ocean. (There lived once) a king named Arguna‘, a descendant of Kritavirya, possessed of a thousand arms, who with his bow conquered the (whole) earth ip to the ocean. Once 1 Cf. Taittirtya-upanishad, p. 40. ® The readings here in the MSS. are not satisfactory. I adopt as the best that which appears to have been before Arguna Misra. The meaning seems to be this :—-I have now understood the truth, but I cannot be blame: for having hitherto done that which I saw every one else do. Now I have had the benefit of conversation with a good man, and have become free from my delusion. * Namely, that final emancipation is not to be obtained by action, and that slaughter is sinful. * He is also called a Yogin at Raghuvasesa VI, 38. See Mallinath’s commentary there. 294 anucitA.
2Now I have had the benefit of conversation with a good man, and have become free from my delusion. * Namely, that final emancipation is not to be obtained by action, and that slaughter is sinful. * He is also called a Yogin at Raghuvasesa VI, 38. See Mallinath’s commentary there. 294 anucitA. on a time, as we have heard, he was walking about near the sea, proud of his strength, and showering hundreds of arrows on the sea. The ocean, saluting him, and with joined hands, said, ‘O brave man! do not throw arrows (on me). Say, what shall I do for you? The creatures, who take shelter with me, are being destroyed, O tiger-like king! by the great arrows thrown by you. Give them security, O Lord!’ Arguna said: If there is anywhere any wielder of the bow equal to me in battle, who might stand against me in the field, name him to me. The ocean said: If, O king! you have heard of the great sage Gamadagni, his son is (the) proper (person) to show you due hospitality '. Then the king, full of great wrath, went away, and arriving at that hermitage approached R4Ama only. In company with his kinsmen, he did many (acts) disagreeable to Rama, and caused much trouble to the high-souled Rama. Then the power of Rama, whose power was unbounded, blazed forth, burning the hosts of the enemy, O lotus-eyed one! And then Rama, taking up his axe, hacked away that man of the thousand arms in battle, like a tree of many branches. Seeing him killed and fallen, all (his) kinsmen assembled together, and taking swords and lances, surrounded the descendant of Bhrigu. Rama also taking up a bow, and hurriedly mounting a chariot, shot away volleys of arrows, and blew away the army of the king. Then some of the * Te. by giving him what he desired—a ‘foeman worthy of his steel’ to fight with him. CHAPTER XIV, 20. 295 Kshatriyas, often troubled by fear of the son of Gamadagni, entered mountains and _ inaccessible places, like antelopes troubled by a lion. And the subjects of those (Kshatriyas) who were not performing their prescribed duties! through fear of him, became Vrishalas, owing to the disappearance of Brdhmanas*. Thus the Dravidas, Abhtras, Pauzdras, together with the Sabaras, became Vvzshalas?, owing to the abandonment of their duties by Kshatriyas. Then when the heroic (children) of Kshatriya women were destroyed again and again, the Kshatriyas, who were produced by the Brahmamzas‘, were also destroyed by the son of Gamadagni. At the end of the twenty-first slaughter, a bodiless voice from heaven, which was heard by all people, spoke sweetly to Rama, ‘O Rama! O Rama! desist (from this slaughter). What good, dear friend, do you perceive, in taking away the lives of these kinsmen of Kshatriyas over and over again?’ Then, too, his grandfathers, with Asétka as their head, likewise said to the high-souled (R4ma), ‘ Desist, O noble one*!’ But Rama, not forgiving his father’s * Viz. the protection of their subjects.
3the protection of their subjects. * As the kings failed to protect the people, the Brihmanas apparently were nowhere forthcoming. > Cf. Muir, Sanskrit Texts, vol. i, pp. 482 seq., 358, 391; vol. ii, p. 423; Santi Parvan, ch. 65, st. 13 ; ch. 207, st. 42 (Ragadharma). * As Kshatriyas were required for the protection of the people, the Brahmawas procreated them on Kshatriya women. See Muir, Sanskrit Texts, vol. i, p. 451 seq. And as they were the offspring of these anomalous connexions they are described as ‘kinsmen of Kshatriyas.’ Cf. XAandogya, p. 317; Briéhadarasyaka, p. 1037 and comments there. As to heroic, see Muir, Sanskrit Texts, vol. iv, Pp. 302 Note. * Cf. Gita, p. 40, note 1. * See as to the whole story, Muir, Sanskrit Texts, vol. i, p. 442. 296 anuciTA, murder, said to those sages, ‘You ought not to keep me back from this.’ The Pitrés said: O best of victors! you ought not to destroy these kinsmen of Kshatriyas. It is not proper for you, being a Brahmana, to slaughter these kings. CuartTer XV. The Pitrzs said: On this’, too, they relate an ancient story; hearing that (story), O best of the twice-born! you should act accordingly. There was (once) a royal sage, named Alarka, whose penance was very great, who understood duty, who was veracious, high-souled, and very firm in his vows. Having with his bow conquered this world as far as the ocean,—having performed very difficult deeds*,—he turned his mind to subtle * (subjects). While he was sitting at the foot of a tree, O you of great intelligence! his thoughts, abandoning (those) great deeds, turned to subtle (questions). Alarka said: My mind is become (too) strong‘; that conquest is constant in which the mind is conquered. (Though) surrounded by enemies, I shall direct my arrows elsewhere®. As by its unsteadiness, it wishes ® to ’ The impropriety or sinfulness of slaughter. * Such as the subjugation of enemies and so forth. * The Brahman, says Nilakansha. * T.e. too strong to be under control. * That is to say, elsewhere than towards the external foes with whom he was waging war. * The text is-unsatisfactory here. I adopt Nilakaséha’s reading. CHAPTER XV, 12. 297 make all mortals perform action, I will cast very sharp-edged arrows at the mind. The mind said: These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me. Hearing that, he then spoke these words after consideration :— ' Alarka said: Smelling very many perfumes, one hankers after them only. Therefore I will cast sharp arrows at the nose. The nose? said: These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and your vital part being pierced, you will die. Look out for other arrows by which you may destroy me. Hearing that, he then spoke these words after consideration :— Alarka 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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