Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* The sense of smell enjoys the smell, my self has nothing to do with it. Cf. Git4, p. 55, also Maitri, pp. 112, 113. * Whenever there is any smell, it is supposed that particles of earth are there; so the meaning here is ‘all things having the quality of smell are subject to me,’ and so throughout. The objects of sense are all used for the purposes of the prescribed actions, the benefits of which accrue to gods, &c. Cf. Gitd, pp. 53, 64, and see also pp. 84, 85. (3) x 306 anucitA. subject to me. I do not desire for myself sounds even though existing in the ear. Therefore sounds being conquered are always subject to me. I do not desire for myself the mind always within me. Therefore the mind being conquered is always subject to me. All these actions of mine are, verily, for this purpose, (namely) for the gods, the Pitrts, the Bhatas, together with guests. Then the Brahmaza, smiling, again said to Ganaka: ‘Know me to be Dharma, come here to-day to learn (something) about you’, You are the one person to turn this wheel, the nave of which is the Brahman’, the spoke the understanding, and which does not turn back +, and which is checked by the quality of goodness as its circumference 4,’ Cuarpter XVIII. The Brahmaza said: O modest one! I do not move about in this world in the way which, according to your own understanding, you have guessed. I*am a Braéhmana, I am 1 Te. to put him to the test. Such examinations are often referred to in our later literature. * Tie. Veda, says Arguna Misra. * Le. says Arguna Misra, which leads to the seat from which there is no return. Cf. Gitd, p. 112. “ The wheel is the yoga, says Arguna Misra. The expression is noteworthy, as being that used of Buddha’s teaching. See on that Davids’ Buddhism, p. 45. * The man who has achieved final emancipation has got that, in which the benefits to be derived from the course of life of a Brahmana, &c., are included (see p. 191 supra). Hence, says he, the CHAPTER xvi, 8, 307
2See on that Davids’ Buddhism, p. 45. * The man who has achieved final emancipation has got that, in which the benefits to be derived from the course of life of a Brahmana, &c., are included (see p. 191 supra). Hence, says he, the CHAPTER xvi, 8, 307 emancipated, I am a forester, and I likewise perform the duties of a householder, observing vows. I am not such, O beautiful one! as you see me with the eye. I pervade every single thing that is in this world. Whatever creatures there are in the world, movable or not moving, know me to be the destroyer of them as fire is of wood’. Sovereignty over the whole world, and even over heaven; that, or else this knowledge; (of these two) knowledge is my only wealth?. This? is the path of the Brahmazas, by which those who understand that‘ proceed, to households, or residence in forests, or, dwelling with preceptors, or among mendicants *. With numerous unconfused symbols only one knowledge is approached. And those who, adhering to various symbols and Asramas, have their understanding full of tranquillity *, go to the single entity as rivers to the ocean. This path is traversed by the understanding, not by the body’. Actions have a beginning and an end, and the body is tied down by action. Hence, O beautiful one! you doubt, on which your question is based as to what world you will go to by being joined to me, is wrong. See p. 256 supra. ' He is speaking here on the footing of the essential identity of everything. Cf. Gfta, p. 62. * The expression here is clumsy; the meaning is that he prefers knowledge to sovereignty, if the alternative is offered him. * Viz. knowledge. * Ie. the Brahman. ® These are the four orders or Asramas. * The knowledge to be acquired, by whatever symbols the attempt to acquire it is made, is but this, that all is one; and that is acquired certainly when tranquillity has been achieved. 7 Le. by realising the identity of everything, not by the actions performed with the body, which, as he goes on to show, are perishable, and cannot lead to any lasting result. xX 2 308 ANuGciITA. (need) have no fear occasioned by the other world. With your heart intent upon the real entity, you will certainly come into my self. CuarTer XIX. The Br&hmaza’s wife said: This is not possible to be understood by one whose self! is frivolous, or by one whose self is not refined; and my intelligence is very frivolous, and narrow, and confused. Tell me the means by which this knowledge is acquired. I (wish to) learn from you the source from which that knowledge proceeds. The Brdhmava said: Know that he who devotes himself to the Brahman is the (lower) Araxi, the instructor is the upper Arai. Penance and sacred learning cause the attrition®, and from that the fire of knowledge is produced. The Brihmaza’s wife said: As to this symbol of the Brahman which is denominated the Kshetragzia, where, indeed, is (to be found) a description of it, by which it* is capable of being comprehended ?
3Penance and sacred learning cause the attrition®, and from that the fire of knowledge is produced. The Brihmaza’s wife said: As to this symbol of the Brahman which is denominated the Kshetragzia, where, indeed, is (to be found) a description of it, by which it* is capable of being comprehended ? * Le. mind, Arguna Misra. * Scil. of the Aranis (i.e. the wood used for kindling fire); the sense is, that the pupil who has penance and Vedic learning goes to a teacher for knowledge. See Svetisvatara, pp. 307, 308. * Le. the Brahman, says Arguna Misra, of which the Kshetragaa is only a symbol. For a definition of Kshetrag€a, see Sinu Parvan (Moksha), chap. 187, st. 23. CHAPTER XIX, 9. 309 The Brdhmana said: He is without symbols’, and also without qualities ; nothing exists that is a cause of him. I will only state the means by which he can be comprehended or not. A good means is found, namely, action? and knowledge, by which that ® (entity), which has the symbols (useful) for knowledge‘ attributed to it through ignorance, is perceived as by bees®. In the (rules for) final emancipation, it is not laid down, that a certain thing should be done, and a certain thing should not *. But the knowledge of the things beneficial to the self is produced in one who sees and hears’. One should adopt as many of these things, (which are) means of direct perception, as may here be practicable—unperceived, and those whose form is perceived *, in hundreds and in thousands, all of various descriptions. Then one comes near to that beyond which nothing exists. The Deity said: Then the mind of the Brahmaza’s wife, after the 3 See Sanatsugftiya, p. 160. * Viz. that which is required as a preliminary to the acquisition of knowledge, and hence is necessary for final emancipation. * The Brahman. * Le. symbols which are to convey a knowledge of the Brahman. * Le. in a way not perfect; as bees hovering above a flower get the fragrance of it without grasping the flower itself, so these Means give one an imperfect knowledge of the Brahman to be afterwards perfected by constant meditation upon it (nididhydsa). * As it is in the prior portion of the Vedas, as to sacrifices, &c. 7 Sees, i.e. by contemplation ; hears, i.e. from a teacher, Arguna Misra. ® This seems to mean such things as hearing, reading, &c., which would be ‘perceived’ scil. by the senses ; and all intellectual operations which would be ‘ unperceived.’ 310 anuciIrA. destruction of the Kshetrag#a', turned to that which is beyond (all) Kshetragzas by means of a knowledge of the Kshetra *. ; Arguna said: Where, indeed, O Krishna! is that Brahmasza’s wife, and where is that chief of Brahmazas, by both of whom this perfection was attained? Tell me about them both, O undegraded one! The Deity said: Know my mind to be the Brahmaza, and know my understanding to be the Brahmaaa’s wife. And he, O Dhanazigaya! who has been spoken of as the Kshetragza, is I myself’, CuHapPTeR XX. Arguna 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.
1* The sense of smell enjoys the smell, my self has nothing to do with it. Cf. Git4, p. 55, also Maitri, pp. 112, 113. * Whenever there is any smell, it is supposed that particles of earth are there; so the meaning here is ‘all things having the quality of smell are subject to me,’ and so throughout. The objects of sense are all used for the purposes of the prescribed actions, the benefits of which accrue to gods, &c. Cf. Gitd, pp. 53, 64, and see also pp. 84, 85. (3) x 306 anucitA. subject to me. I do not desire for myself sounds even though existing in the ear. Therefore sounds being conquered are always subject to me. I do not desire for myself the mind always within me. Therefore the mind being conquered is always subject to me. All these actions of mine are, verily, for this purpose, (namely) for the gods, the Pitrts, the Bhatas, together with guests. Then the Brahmaza, smiling, again said to Ganaka: ‘Know me to be Dharma, come here to-day to learn (something) about you’, You are the one person to turn this wheel, the nave of which is the Brahman’, the spoke the understanding, and which does not turn back +, and which is checked by the quality of goodness as its circumference 4,’ Cuarpter XVIII. The Brahmaza said: O modest one! I do not move about in this world in the way which, according to your own understanding, you have guessed. I*am a Braéhmana, I am 1 Te. to put him to the test. Such examinations are often referred to in our later literature. * Tie. Veda, says Arguna Misra. * Le. says Arguna Misra, which leads to the seat from which there is no return. Cf. Gitd, p. 112. “ The wheel is the yoga, says Arguna Misra. The expression is noteworthy, as being that used of Buddha’s teaching. See on that Davids’ Buddhism, p. 45. * The man who has achieved final emancipation has got that, in which the benefits to be derived from the course of life of a Brahmana, &c., are included (see p. 191 supra). Hence, says he, the CHAPTER xvi, 8, 307
2See on that Davids’ Buddhism, p. 45. * The man who has achieved final emancipation has got that, in which the benefits to be derived from the course of life of a Brahmana, &c., are included (see p. 191 supra). Hence, says he, the CHAPTER xvi, 8, 307 emancipated, I am a forester, and I likewise perform the duties of a householder, observing vows. I am not such, O beautiful one! as you see me with the eye. I pervade every single thing that is in this world. Whatever creatures there are in the world, movable or not moving, know me to be the destroyer of them as fire is of wood’. Sovereignty over the whole world, and even over heaven; that, or else this knowledge; (of these two) knowledge is my only wealth?. This? is the path of the Brahmazas, by which those who understand that‘ proceed, to households, or residence in forests, or, dwelling with preceptors, or among mendicants *. With numerous unconfused symbols only one knowledge is approached. And those who, adhering to various symbols and Asramas, have their understanding full of tranquillity *, go to the single entity as rivers to the ocean. This path is traversed by the understanding, not by the body’. Actions have a beginning and an end, and the body is tied down by action. Hence, O beautiful one! you doubt, on which your question is based as to what world you will go to by being joined to me, is wrong. See p. 256 supra. ' He is speaking here on the footing of the essential identity of everything. Cf. Gfta, p. 62. * The expression here is clumsy; the meaning is that he prefers knowledge to sovereignty, if the alternative is offered him. * Viz. knowledge. * Ie. the Brahman. ® These are the four orders or Asramas. * The knowledge to be acquired, by whatever symbols the attempt to acquire it is made, is but this, that all is one; and that is acquired certainly when tranquillity has been achieved. 7 Le. by realising the identity of everything, not by the actions performed with the body, which, as he goes on to show, are perishable, and cannot lead to any lasting result. xX 2 308 ANuGciITA. (need) have no fear occasioned by the other world. With your heart intent upon the real entity, you will certainly come into my self. CuarTer XIX. The Br&hmaza’s wife said: This is not possible to be understood by one whose self! is frivolous, or by one whose self is not refined; and my intelligence is very frivolous, and narrow, and confused. Tell me the means by which this knowledge is acquired. I (wish to) learn from you the source from which that knowledge proceeds. The Brdhmava said: Know that he who devotes himself to the Brahman is the (lower) Araxi, the instructor is the upper Arai. Penance and sacred learning cause the attrition®, and from that the fire of knowledge is produced. The Brihmaza’s wife said: As to this symbol of the Brahman which is denominated the Kshetragzia, where, indeed, is (to be found) a description of it, by which it* is capable of being comprehended ?
3Penance and sacred learning cause the attrition®, and from that the fire of knowledge is produced. The Brihmaza’s wife said: As to this symbol of the Brahman which is denominated the Kshetragzia, where, indeed, is (to be found) a description of it, by which it* is capable of being comprehended ? * Le. mind, Arguna Misra. * Scil. of the Aranis (i.e. the wood used for kindling fire); the sense is, that the pupil who has penance and Vedic learning goes to a teacher for knowledge. See Svetisvatara, pp. 307, 308. * Le. the Brahman, says Arguna Misra, of which the Kshetragaa is only a symbol. For a definition of Kshetrag€a, see Sinu Parvan (Moksha), chap. 187, st. 23. CHAPTER XIX, 9. 309 The Brdhmana said: He is without symbols’, and also without qualities ; nothing exists that is a cause of him. I will only state the means by which he can be comprehended or not. A good means is found, namely, action? and knowledge, by which that ® (entity), which has the symbols (useful) for knowledge‘ attributed to it through ignorance, is perceived as by bees®. In the (rules for) final emancipation, it is not laid down, that a certain thing should be done, and a certain thing should not *. But the knowledge of the things beneficial to the self is produced in one who sees and hears’. One should adopt as many of these things, (which are) means of direct perception, as may here be practicable—unperceived, and those whose form is perceived *, in hundreds and in thousands, all of various descriptions. Then one comes near to that beyond which nothing exists. The Deity said: Then the mind of the Brahmaza’s wife, after the 3 See Sanatsugftiya, p. 160. * Viz. that which is required as a preliminary to the acquisition of knowledge, and hence is necessary for final emancipation. * The Brahman. * Le. symbols which are to convey a knowledge of the Brahman. * Le. in a way not perfect; as bees hovering above a flower get the fragrance of it without grasping the flower itself, so these Means give one an imperfect knowledge of the Brahman to be afterwards perfected by constant meditation upon it (nididhydsa). * As it is in the prior portion of the Vedas, as to sacrifices, &c. 7 Sees, i.e. by contemplation ; hears, i.e. from a teacher, Arguna Misra. ® This seems to mean such things as hearing, reading, &c., which would be ‘perceived’ scil. by the senses ; and all intellectual operations which would be ‘ unperceived.’ 310 anuciIrA. destruction of the Kshetrag#a', turned to that which is beyond (all) Kshetragzas by means of a knowledge of the Kshetra *. ; Arguna said: Where, indeed, O Krishna! is that Brahmasza’s wife, and where is that chief of Brahmazas, by both of whom this perfection was attained? Tell me about them both, O undegraded one! The Deity said: Know my mind to be the Brahmaza, and know my understanding to be the Brahmaaa’s wife. And he, O Dhanazigaya! who has been spoken of as the Kshetragza, is I myself’, CuHapPTeR XX. Arguna 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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