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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1said: 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: Enjoying savory tastes, this (tongue) hankers after * This and the other corresponding words must be understood to refer not to the physical nose and so forth, but the sense seated there. The nose here, for instance, stands for the sense of smell. Nflakan/ha understands all these words of Alarka as indicating the so-called Hasha-yoga, which, he adds, invariably occasions death. As to the throwing of arrows at the mind, he says, it means, ‘I will subdue the mind by the restraint of the excretive organs by means of the Hasha-yoga.’ And finally he says, ‘A man, having restrained all the senses by means of the Ha/ha-yoga, merely droops away ; becoming deficient in those senses, he does not accomplish his end.’ 298 anuciITA. them only. Therefore I will cast sharp arrows at the tongue. The tongue 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: Touching various (objects of) touch, the skin hankers after them only. Therefore I will tear off the skin by various feathered arrows. The skin 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 said after consideration :— Alarka said: Hearing various sounds, the (ear) hankers after them only. Therefore I (will) cast sharp arrows at the ear. The ear said: These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and then you will lose (your) life. Look out for other arrows by which you may destroy me. Hearing that, he then said after consideration :— CHAPTER XV, 28. 299 Alarka said: Seeing numerous colours, the eye hankers after them only. Therefore I will destroy the eye with sharp arrows. The eye 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 said after consideration :-— Alarka said: This (understanding) forms various determinations by its operation. Therefore I will cast sharp arrows at the understanding. The understanding 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.
2Therefore I will cast sharp arrows at the understanding. The understanding 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. The Brahmana' said: Then Alarka even there employed himself in a fearful penance? difficult to perform; but he did not obtain any arrows for these seven by his devotions. Then that king deliberated with a mind very intent on one (subject), and after deliberating for a long time, O best of the twice-born! Alarka, the best of talented (men), could not arrive at anything better * Sic in our copies. It should be the Pitrss, seeing that they are relating Alarka’s story to Parasuréma. * Meditation, or pondering, according to Nflakas‘ha. . 300 anucitA. than concentration of mind‘. Then directing his mind to one point?, he became steady, and applied himself to concentration of mind. And (then) the brave man forthwith destroyed the senses with one arrow; and entering the self by means of concentration of mind, he reached the highest perfection. And the royal sage, amazed, then uttered this verse, ‘O! Alas! that we should have engaged in all external (matters); that being possessed of a desire for enjoyments, we should have devoted ourselves before now to sovereignty! I have now subsequently learnt that there is no higher happiness than concentration of mind. Do you understand this too, O Rama! and do not kill Kshatriyas. Perform a fearful * penance, thence you will obtain the highest good. Thus spoken to by (his) grandfathers, the noble son of Gamadagni engaged himself in fearful penance, and attained that perfection which is difficult to reach. Cuapter XVI. The Brdhmana said: There are, verily, three foes in (this) world, and they are stated to be (divided) ninefold, according to qualities. Exultation, pleasure, joy‘, these three ‘Te. the riga-yoga, says Nilakaa/ha, which consists in mere control of the mind. Cf. Sankhya-sira, p. 39. * See Yoga-sfitra, p. 45. * This means difficult, and occasioning many trials to one who performs it. * Nilakan/ha says exultation is when one is sure of obtaining what is desired, pleasure when it is obtained, and joy when the thing obtained is enjoyed. Arguna Misra takes a different distinction; but our copy of his commentary is not quite intelligible in CHAPTER XVI, 5. 301
3* Nilakan/ha says exultation is when one is sure of obtaining what is desired, pleasure when it is obtained, and joy when the thing obtained is enjoyed. Arguna Misra takes a different distinction; but our copy of his commentary is not quite intelligible in CHAPTER XVI, 5. 301 are qualities appertaining to the quality of good-— ness. Grief, wrath, persistent hatred, these are stated to be qualities appertaining to the quality of passion. Sleep, sloth, and delusion, these three qualities are qualities appertaining to the quality of darkness. Cutting these off by multitudes of arrows', a courageous man, free from sloth, having a tranquil self, and senses controlled, is energetic about subjugating others*. On this, people who know about ancient times celebrate verses which were sung of old by the king Ambartsha, who had become tranquil (in mind). When vices* were in the ascendant, and good (men) were oppressed, Ambartsha, of great glory, forceably possessed him- the beginning. Pleasure he takes to mean ‘ pride felt in supposing Oneself to possess some merit,’ and joy that produced when impending danger is averted. As to the next triad, the text is again unsatisfactory. The text printed in the edition which contains Nilakaa/ha’s commentary, is ‘desire, anger,’ &c. There is nothing about them in the commentary. Arguna Misra’s text is the one we have adopted. He says, ‘grief, pain caused by loss of what is desired; anger, the pain caused by the counteraction of one’s attempts to injure another; persistent hatred, the pain caused by believing another to be doing harm to oneself.’ Persistent hatred is Nflakanfha’s interpretation. I think his interpretation is preferable. The two triads seem to be based on one principle of gradation. The distinctive marks of the three qualities are pleasure, pain, and delusion respectively, and those characterise the three triads stated in the text. See Santi Parvan (Moksha), chap. 194, st. 27 seq. ’ Tranquillity and so forth, Ntlakantha; practising yoga or concentration of mind, Arguna Misra. * Te. external, says Arguna Misra; external foes of one’s own emancipation is, I presume, what is meant. * Arguna Misra says, ‘his own and those of others.’ Nilakan/ha takes good to mean not men, but tranquillity, &c. The next sentence seems rather to militate against this view, which in itself is not a well-founded one. 302 anuciTA.
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.
1said: 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: Enjoying savory tastes, this (tongue) hankers after * This and the other corresponding words must be understood to refer not to the physical nose and so forth, but the sense seated there. The nose here, for instance, stands for the sense of smell. Nflakan/ha understands all these words of Alarka as indicating the so-called Hasha-yoga, which, he adds, invariably occasions death. As to the throwing of arrows at the mind, he says, it means, ‘I will subdue the mind by the restraint of the excretive organs by means of the Hasha-yoga.’ And finally he says, ‘A man, having restrained all the senses by means of the Ha/ha-yoga, merely droops away ; becoming deficient in those senses, he does not accomplish his end.’ 298 anuciITA. them only. Therefore I will cast sharp arrows at the tongue. The tongue 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: Touching various (objects of) touch, the skin hankers after them only. Therefore I will tear off the skin by various feathered arrows. The skin 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 said after consideration :— Alarka said: Hearing various sounds, the (ear) hankers after them only. Therefore I (will) cast sharp arrows at the ear. The ear said: These arrows, O Alarka! will not penetrate through me at all. They will only pierce your own vital part, and then you will lose (your) life. Look out for other arrows by which you may destroy me. Hearing that, he then said after consideration :— CHAPTER XV, 28. 299 Alarka said: Seeing numerous colours, the eye hankers after them only. Therefore I will destroy the eye with sharp arrows. The eye 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 said after consideration :-— Alarka said: This (understanding) forms various determinations by its operation. Therefore I will cast sharp arrows at the understanding. The understanding 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.
2Therefore I will cast sharp arrows at the understanding. The understanding 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. The Brahmana' said: Then Alarka even there employed himself in a fearful penance? difficult to perform; but he did not obtain any arrows for these seven by his devotions. Then that king deliberated with a mind very intent on one (subject), and after deliberating for a long time, O best of the twice-born! Alarka, the best of talented (men), could not arrive at anything better * Sic in our copies. It should be the Pitrss, seeing that they are relating Alarka’s story to Parasuréma. * Meditation, or pondering, according to Nflakas‘ha. . 300 anucitA. than concentration of mind‘. Then directing his mind to one point?, he became steady, and applied himself to concentration of mind. And (then) the brave man forthwith destroyed the senses with one arrow; and entering the self by means of concentration of mind, he reached the highest perfection. And the royal sage, amazed, then uttered this verse, ‘O! Alas! that we should have engaged in all external (matters); that being possessed of a desire for enjoyments, we should have devoted ourselves before now to sovereignty! I have now subsequently learnt that there is no higher happiness than concentration of mind. Do you understand this too, O Rama! and do not kill Kshatriyas. Perform a fearful * penance, thence you will obtain the highest good. Thus spoken to by (his) grandfathers, the noble son of Gamadagni engaged himself in fearful penance, and attained that perfection which is difficult to reach. Cuapter XVI. The Brdhmana said: There are, verily, three foes in (this) world, and they are stated to be (divided) ninefold, according to qualities. Exultation, pleasure, joy‘, these three ‘Te. the riga-yoga, says Nilakaa/ha, which consists in mere control of the mind. Cf. Sankhya-sira, p. 39. * See Yoga-sfitra, p. 45. * This means difficult, and occasioning many trials to one who performs it. * Nilakan/ha says exultation is when one is sure of obtaining what is desired, pleasure when it is obtained, and joy when the thing obtained is enjoyed. Arguna Misra takes a different distinction; but our copy of his commentary is not quite intelligible in CHAPTER XVI, 5. 301
3* Nilakan/ha says exultation is when one is sure of obtaining what is desired, pleasure when it is obtained, and joy when the thing obtained is enjoyed. Arguna Misra takes a different distinction; but our copy of his commentary is not quite intelligible in CHAPTER XVI, 5. 301 are qualities appertaining to the quality of good-— ness. Grief, wrath, persistent hatred, these are stated to be qualities appertaining to the quality of passion. Sleep, sloth, and delusion, these three qualities are qualities appertaining to the quality of darkness. Cutting these off by multitudes of arrows', a courageous man, free from sloth, having a tranquil self, and senses controlled, is energetic about subjugating others*. On this, people who know about ancient times celebrate verses which were sung of old by the king Ambartsha, who had become tranquil (in mind). When vices* were in the ascendant, and good (men) were oppressed, Ambartsha, of great glory, forceably possessed him- the beginning. Pleasure he takes to mean ‘ pride felt in supposing Oneself to possess some merit,’ and joy that produced when impending danger is averted. As to the next triad, the text is again unsatisfactory. The text printed in the edition which contains Nilakaa/ha’s commentary, is ‘desire, anger,’ &c. There is nothing about them in the commentary. Arguna Misra’s text is the one we have adopted. He says, ‘grief, pain caused by loss of what is desired; anger, the pain caused by the counteraction of one’s attempts to injure another; persistent hatred, the pain caused by believing another to be doing harm to oneself.’ Persistent hatred is Nflakanfha’s interpretation. I think his interpretation is preferable. The two triads seem to be based on one principle of gradation. The distinctive marks of the three qualities are pleasure, pain, and delusion respectively, and those characterise the three triads stated in the text. See Santi Parvan (Moksha), chap. 194, st. 27 seq. ’ Tranquillity and so forth, Ntlakantha; practising yoga or concentration of mind, Arguna Misra. * Te. external, says Arguna Misra; external foes of one’s own emancipation is, I presume, what is meant. * Arguna Misra says, ‘his own and those of others.’ Nilakan/ha takes good to mean not men, but tranquillity, &c. The next sentence seems rather to militate against this view, which in itself is not a well-founded one. 302 anuciTA.
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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