Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Tell 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: Be pleased to explain to me the Brahman which is the highest object of knowledge; for by your favour my mind is much interested in (these) subtle‘ (subjects). Vasudeva said: On this, too, they relate an ancient story (in the shape of) a dialogue, connected with final emancipation, between a preceptor and a pupil. A talented * Te. after the identification of the individual self with the universal self, when the individual ceases to be perceived as such. Cf. Santi Parvan (Moksha), chap. 187, st. 23. * That beyond Kshetrag#as=the absolute supreme self. Cf. Gita, p. 106. * The substance of this specch, says Arguna Misra, is that the mind and understanding devoted to the supreme lead to final emancipation. * See p. 296 supra. The last chapter closes what in some of the MSS. is called the Brahma Git4, or Brahmana Gft4 contained in the Anugiti Parvan. See further as to this our Introduction, where the point is further dwelt on. CHAPTER XX, 12. 31I pupil, O terror of your foes! asked a Brahmaaa preceptor of rigid vows, (when he was) seated, something about the highest good. ‘I’ (he said), ‘whose goal is the highest good, am come to you (who are) venerable; I pray of you with (bowed) head, O Brahmaza! that you should explain to me what I ask.’ The preceptor, O son of PvithA! said to the pupil who spoke thus: ‘I will explain to you everything, O twice-born one! on which you verily have any doubt.’ Thus addressed by the preceptor, O best of the Kauravas! he who was devoted to the preceptor, put (his) questions with joined hands. Listen to that, O you of great intelligence ! The pupil said: Whence am I’, and whence are you? Explain that which is the highest truth. From what were the movable and immovable entities born? By what do entities live, and what is the limit of their life? What is truth, what penance, O Brahmazsa ? What are called the qualities by the good? And what paths are happy? What is pleasure, and what sin ? These questions of mine, O venerable Brahmaza sage! O you of excellent vows! do you be pleased to explain? correctly, truly, and accurately. There is none else here who can explain these questions. Speak, O best of those who understand piety! I feel the highest curiosity (in this matter). You are celebrated in the worlds as skilled in topics connected with the piety (required for) final emancipation. And there exists none else but you who can destroy all 1 Compare the questions at the beginning of the Svetasvataraupanishad. * A similar expression to that in the Sanatsugattya, p. 149, and elsewhere. ; 312 anuGitA. doubts. And we’, likewise, are afraid of worldly life, and also desirous of final emancipation. V4sudeva said:
2* A similar expression to that in the Sanatsugattya, p. 149, and elsewhere. ; 312 anuGitA. doubts. And we’, likewise, are afraid of worldly life, and also desirous of final emancipation. V4sudeva said: That talented preceptor, who preserved (all) vows, O son of Pritha! O chief of the family of the Kauravas! O restrainer of foes! duly explained all those questions to that pupil, who had approached him (for instruction), who put (his) questions properly, who was possessed of (the necessary) qualifications, who was tranquil, who conducted himself in an agreeable manner, who was like (his) shadow ?, and who was a self-restrained ascetic and a Brahmafarin. The preceptor said: All this, which is connected with the knowledge of the Vedas* and involves a consideration of the real entity, and which is cultivated by the chief sages, was declared by Brahman. We consider knowledge only as the highest thing; and renunciation ‘ as the best penance. And he who understands determinately the true object of knowledge which is impregnable ‘—the self abiding in all entities—and who can move about anywhere’, is esteemed highest. The learned man who perceives the abiding together’, * It is not easy to account for the change here from the singular to the plural. * T.e. always attended on the preceptor. Cf. generally, Musdaka, p. 283. * The question was not quite from his own imagination, says Nilakan/ia. Arguna Misra has a different reading, which he interprets to mean ‘that on which the Vedas are all at one.’ * Of the fruit of action, Arguna Misra. * I.e. not such as to require modification by any other knowledge, as knowledge of the world does. * Nilakan/+a compares AAandogya, pp. §23-553- Le. of Ait and Gada, says Nilakan‘ha; of Brahman and its manifestations, as alluded to, inter alia, at pp. 105, 106, 191 supra. CHAPTER XX, 22. 313
3* I.e. not such as to require modification by any other knowledge, as knowledge of the world does. * Nilakan/+a compares AAandogya, pp. §23-553- Le. of Ait and Gada, says Nilakan‘ha; of Brahman and its manifestations, as alluded to, inter alia, at pp. 105, 106, 191 supra. CHAPTER XX, 22. 313 and the severance also, and likewise unity and variety}, is released from misery. He who does not desire anything, and has no egoism about anything, becomes eligible for assimilation with the Brahman, even while dwelling in this world?. He who knows the truth about the qualities of nature, who understands the creation of all entities, who is devoid of (the thought that this or that is) mine, and who is devoid of egoism, is emancipated ; there is no doubt of that. Accurately understanding the great (tree) of which the unperceived ® is the sprout from the seed, which consists of the understanding as its trunk, the branches of which are the great egoism, in the holes of which are the sprouts, namely, the senses, of which the great elements are the flower-bunches‘, the gross elements the smaller boughs, which is always possessed of leaves, always possessed of flowers, and from which pleasant fruits are always produced, on which all entities subsist, which is eternal, and the seed of which is the Brahman ; and cutting it with that excellent sword—knowledge—one attains immortality, and casts off birth and death®. I will state to you to-day, O highly * Le. that variety is only in this world, but that the unity of everything is the true proposition. Cf. inter alia Gita, p. 104. * Cf. Brthadaranyaka, p. 858, and Ghd, p. 65. * Te. the Prakviti of the Sankhyas, ‘ The great elements are the five tanmAtras of earth, water, fire, air, and space, which afterwards produce what we have called the gross elements in the text, namely, the earth &c. which we perceive. * The wee typifies worldly life. Cf. pp. 111-189 supra. The leaves and flowers, Arguna Misra says, stand for volition and action; and Nilakan/ha seems to agree. The tree is called eternal, as worldly life is supposed to have had no beginning. Cf. Sarfraka Bhashya, p. 494, ‘sprout from the seed,’ this rendering is necessitated by Brahman being described as the seed. Cf. Mundaka, p. 288; Svet&svatara, p. 362; Kasha, pp. 143, 144. 314 anucirtA.,
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.
1Tell 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: Be pleased to explain to me the Brahman which is the highest object of knowledge; for by your favour my mind is much interested in (these) subtle‘ (subjects). Vasudeva said: On this, too, they relate an ancient story (in the shape of) a dialogue, connected with final emancipation, between a preceptor and a pupil. A talented * Te. after the identification of the individual self with the universal self, when the individual ceases to be perceived as such. Cf. Santi Parvan (Moksha), chap. 187, st. 23. * That beyond Kshetrag#as=the absolute supreme self. Cf. Gita, p. 106. * The substance of this specch, says Arguna Misra, is that the mind and understanding devoted to the supreme lead to final emancipation. * See p. 296 supra. The last chapter closes what in some of the MSS. is called the Brahma Git4, or Brahmana Gft4 contained in the Anugiti Parvan. See further as to this our Introduction, where the point is further dwelt on. CHAPTER XX, 12. 31I pupil, O terror of your foes! asked a Brahmaaa preceptor of rigid vows, (when he was) seated, something about the highest good. ‘I’ (he said), ‘whose goal is the highest good, am come to you (who are) venerable; I pray of you with (bowed) head, O Brahmaza! that you should explain to me what I ask.’ The preceptor, O son of PvithA! said to the pupil who spoke thus: ‘I will explain to you everything, O twice-born one! on which you verily have any doubt.’ Thus addressed by the preceptor, O best of the Kauravas! he who was devoted to the preceptor, put (his) questions with joined hands. Listen to that, O you of great intelligence ! The pupil said: Whence am I’, and whence are you? Explain that which is the highest truth. From what were the movable and immovable entities born? By what do entities live, and what is the limit of their life? What is truth, what penance, O Brahmazsa ? What are called the qualities by the good? And what paths are happy? What is pleasure, and what sin ? These questions of mine, O venerable Brahmaza sage! O you of excellent vows! do you be pleased to explain? correctly, truly, and accurately. There is none else here who can explain these questions. Speak, O best of those who understand piety! I feel the highest curiosity (in this matter). You are celebrated in the worlds as skilled in topics connected with the piety (required for) final emancipation. And there exists none else but you who can destroy all 1 Compare the questions at the beginning of the Svetasvataraupanishad. * A similar expression to that in the Sanatsugattya, p. 149, and elsewhere. ; 312 anuGitA. doubts. And we’, likewise, are afraid of worldly life, and also desirous of final emancipation. V4sudeva said:
2* A similar expression to that in the Sanatsugattya, p. 149, and elsewhere. ; 312 anuGitA. doubts. And we’, likewise, are afraid of worldly life, and also desirous of final emancipation. V4sudeva said: That talented preceptor, who preserved (all) vows, O son of Pritha! O chief of the family of the Kauravas! O restrainer of foes! duly explained all those questions to that pupil, who had approached him (for instruction), who put (his) questions properly, who was possessed of (the necessary) qualifications, who was tranquil, who conducted himself in an agreeable manner, who was like (his) shadow ?, and who was a self-restrained ascetic and a Brahmafarin. The preceptor said: All this, which is connected with the knowledge of the Vedas* and involves a consideration of the real entity, and which is cultivated by the chief sages, was declared by Brahman. We consider knowledge only as the highest thing; and renunciation ‘ as the best penance. And he who understands determinately the true object of knowledge which is impregnable ‘—the self abiding in all entities—and who can move about anywhere’, is esteemed highest. The learned man who perceives the abiding together’, * It is not easy to account for the change here from the singular to the plural. * T.e. always attended on the preceptor. Cf. generally, Musdaka, p. 283. * The question was not quite from his own imagination, says Nilakan/ia. Arguna Misra has a different reading, which he interprets to mean ‘that on which the Vedas are all at one.’ * Of the fruit of action, Arguna Misra. * I.e. not such as to require modification by any other knowledge, as knowledge of the world does. * Nilakan/+a compares AAandogya, pp. §23-553- Le. of Ait and Gada, says Nilakan‘ha; of Brahman and its manifestations, as alluded to, inter alia, at pp. 105, 106, 191 supra. CHAPTER XX, 22. 313
3* I.e. not such as to require modification by any other knowledge, as knowledge of the world does. * Nilakan/+a compares AAandogya, pp. §23-553- Le. of Ait and Gada, says Nilakan‘ha; of Brahman and its manifestations, as alluded to, inter alia, at pp. 105, 106, 191 supra. CHAPTER XX, 22. 313 and the severance also, and likewise unity and variety}, is released from misery. He who does not desire anything, and has no egoism about anything, becomes eligible for assimilation with the Brahman, even while dwelling in this world?. He who knows the truth about the qualities of nature, who understands the creation of all entities, who is devoid of (the thought that this or that is) mine, and who is devoid of egoism, is emancipated ; there is no doubt of that. Accurately understanding the great (tree) of which the unperceived ® is the sprout from the seed, which consists of the understanding as its trunk, the branches of which are the great egoism, in the holes of which are the sprouts, namely, the senses, of which the great elements are the flower-bunches‘, the gross elements the smaller boughs, which is always possessed of leaves, always possessed of flowers, and from which pleasant fruits are always produced, on which all entities subsist, which is eternal, and the seed of which is the Brahman ; and cutting it with that excellent sword—knowledge—one attains immortality, and casts off birth and death®. I will state to you to-day, O highly * Le. that variety is only in this world, but that the unity of everything is the true proposition. Cf. inter alia Gita, p. 104. * Cf. Brthadaranyaka, p. 858, and Ghd, p. 65. * Te. the Prakviti of the Sankhyas, ‘ The great elements are the five tanmAtras of earth, water, fire, air, and space, which afterwards produce what we have called the gross elements in the text, namely, the earth &c. which we perceive. * The wee typifies worldly life. Cf. pp. 111-189 supra. The leaves and flowers, Arguna Misra says, stand for volition and action; and Nilakan/ha seems to agree. The tree is called eternal, as worldly life is supposed to have had no beginning. Cf. Sarfraka Bhashya, p. 494, ‘sprout from the seed,’ this rendering is necessitated by Brahman being described as the seed. Cf. Mundaka, p. 288; Svet&svatara, p. 362; Kasha, pp. 143, 144. 314 anucirtA.,
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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