Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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., talented one! the true conclusion! about the past, the present, the future, and so forth, and piety, desire, and wealth *, which is understood by the multitudes of Siddhas, which belongs to olden times, and is eternal, which ought to be apprehended, and understanding which talented men have here attained perfection. Formerly’, the sages, Brzhaspati, Bharadv4ga, Gautama, and likewise Bhargava, Vasish¢Aa, and also KAsyapa, and Visvdmitra, and Atri also, desiring knowledge, met each other, after having travelled over all paths‘, and becoming wearied of their own actions. And those twice-born (sages), giving the lead to the old sage Angirasa, saw Brahman, from whom (all) sin has departed, in Brahman’s mansion. Having saluted that high-souled one who was sitting at ease, the great sages, full of humility, asked him this momentous (question) concerning the highest good: ‘ How should one perform good action? how is one released from sin ? what paths are happy for us? what is truth and what vice? By what action are the two paths southern and northern obtained *? (and whatis) destruction* and emancipation, the birth and death of entities ?’ What the grandsire said conformably to the scriptures’, I.e. the means of arriving at it, Arguna Misra. The triad, the acquisition of which worldly men aspire to. He explains how the doctrine belongs to olden times. I.e. paths of action, Nflakan/4a. See Sanatsugitiya, p. 165. Namely, the Piuvvyina and Devayina (Arguna Misra), as to which sce AAindogya, p. 341, Kaushitaki, p. 13, and Brihacdiranyaka, p. 1034. * Nilakan/ha seems to interpret this to mean the temporary ard final dissolutions of the worlds, on which sce, inter alia, Vedinta Paribh4sh4, p. 48. 7 So Nilakan/fa. May it not be ‘according to the received tradition ?’ CHAPTER XX, 37. 315 when thus spoken to by the sages, I will state to you. Listen (to that) O pupil! Brahman said :
248. 7 So Nilakan/fa. May it not be ‘according to the received tradition ?’ CHAPTER XX, 37. 315 when thus spoken to by the sages, I will state to you. Listen (to that) O pupil! Brahman said : From the truth were the entities movable and immovable produced. They live by penance’. Understand that, O you of excellent vows! By their own action they remain transcending their own source*?. For the truth joined with the qualities is invariably of five varieties. The Brahman? is the truth; penance is the truth; Pragdpati also is truth ; the entities are born from the truth; the universe consisting of (all) creatures is the truth. Therefore Brahmaaas whose final goal is always concentration of mind, from whom anger and vexation have departed, and who are invariably devoting themselves to piety, are full of the truth. I will speak about those (Brahmamas) who are restrained by one another‘, who are possessed of knowledge, who are the establishers of the bridge of piety, and who are the constant creators of the people’. I will speak of the four (branches of) knowledge, and likewise of the castes, and of the four orders, distinctly. The wise always speak of piety as one, (but) having ? Le. by action, Nilakan/ha. Cf. Mundaka, p. 280, and sec p. 166 supra, note 1. * Ie. they remain apart from the Brahman, being engaged in action. This answers some of the questions put by the pupil to the preceptor. As to ‘the truth,’ see p. 162, note 2 supra. * Te. tevara, or god; penance=piety; Pragipati=the individual soul, Nilakan/ka. Brahman=‘ that’ (but how is ‘that’ ‘joined with qualities ?’); Pragapati= Brahman, Arguna Misra. They agree about penance and entities (which they take to mean the gross elements) and creatures. Brahman and Pragdpati=Virig and Hiramyagarbha(?), p. 186 supra. Cf. Santi Parvan (Moksha), chap. 190, st. 1. ‘ I.e. who commit no breach of piety through fear of one another, Nilakan/ha. * Cf. Gftd, p. 86. 316 ANuGiTA.
3Brahman and Pragdpati=Virig and Hiramyagarbha(?), p. 186 supra. Cf. Santi Parvan (Moksha), chap. 190, st. 1. ‘ I.e. who commit no breach of piety through fear of one another, Nilakan/ha. * Cf. Gftd, p. 86. 316 ANuGiTA. four quarters. I will speak to you, O twice-born ones! of the happy path, which is productive of pleasure, and which has been invariably travelled over by talented men in old days for (obtaining) assimilation with the Brahman. Learn, O noble ones! from me, now speaking exhaustively, of that highest path which is difficult to understand, and of the highest seat. The first step is said to be the order of Brahmadérins ; the second is that of householders ; next after that is that of foresters; and next after that too, the highest step must be understood to be that relating to the Adhyatma?. Light®, space, sun, air, Indra, Pragdpati, one sees not these, while one does not attain to the Adhy&tma*®. I will subsequently state the means to that, which you should understand. The order of foresters, (the order) of the sages who dwell in forests and live on fruits, roots and air, is prescribed for the three twice-born (castes). The order of householders is prescribed for all castes. The talented ones speak of piety as having faith for its characteristic. Thus have I described to you the paths leading to the gods‘, which are occupied by good and talented men by means of their actions, and which are bridges of piety. He who, rigid in his vows, takes up any one of these modes of piety separately, always comes in time to perceive the production and dissolution of That is to say, that of the ascetic, who specially devotes himself to the acquisition of knowledge about the relation of the supreme and individual self (Adhydima). * The deity presiding over the bright fortnight, says Arguna Misra. The words space and sun and air must be similarly interpreted. * Nilakan/ha says ‘one sees these only while one has not had a perception of the self’ He takes light &c. to mean the ‘universe.’ * Le. the means of reaching the Devayina path (mentioned at P- 314, note 5), Nilakan‘ha. Cf. also Mundaka, p. 312. CHAPTER XXI, 2. 317 (all) entities’. Now I shall state with accuracy and with reasons, all the elements which abide in parts in all objects. The great self*, the unperceived? likewise, and likewise also egoism, the ten senses and the one‘ (sense), and the five great elements, and the specific characteristics of the five elements 5, such is the eternal creation. The number of the elements is celebrated as being twenty-four plus one. And the talented man who understands the production and dissolution of (all) elements, he, of all beings, never comes by delusion. He who accurately understands the elements, the whole of the qualities*, and also all the deities’, casting aside sin, and getting rid of (all) bonds, attains to all the spotless worlds. CuaPTeR X XI. Brahman 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 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., talented one! the true conclusion! about the past, the present, the future, and so forth, and piety, desire, and wealth *, which is understood by the multitudes of Siddhas, which belongs to olden times, and is eternal, which ought to be apprehended, and understanding which talented men have here attained perfection. Formerly’, the sages, Brzhaspati, Bharadv4ga, Gautama, and likewise Bhargava, Vasish¢Aa, and also KAsyapa, and Visvdmitra, and Atri also, desiring knowledge, met each other, after having travelled over all paths‘, and becoming wearied of their own actions. And those twice-born (sages), giving the lead to the old sage Angirasa, saw Brahman, from whom (all) sin has departed, in Brahman’s mansion. Having saluted that high-souled one who was sitting at ease, the great sages, full of humility, asked him this momentous (question) concerning the highest good: ‘ How should one perform good action? how is one released from sin ? what paths are happy for us? what is truth and what vice? By what action are the two paths southern and northern obtained *? (and whatis) destruction* and emancipation, the birth and death of entities ?’ What the grandsire said conformably to the scriptures’, I.e. the means of arriving at it, Arguna Misra. The triad, the acquisition of which worldly men aspire to. He explains how the doctrine belongs to olden times. I.e. paths of action, Nflakan/4a. See Sanatsugitiya, p. 165. Namely, the Piuvvyina and Devayina (Arguna Misra), as to which sce AAindogya, p. 341, Kaushitaki, p. 13, and Brihacdiranyaka, p. 1034. * Nilakan/ha seems to interpret this to mean the temporary ard final dissolutions of the worlds, on which sce, inter alia, Vedinta Paribh4sh4, p. 48. 7 So Nilakan/fa. May it not be ‘according to the received tradition ?’ CHAPTER XX, 37. 315 when thus spoken to by the sages, I will state to you. Listen (to that) O pupil! Brahman said :
248. 7 So Nilakan/fa. May it not be ‘according to the received tradition ?’ CHAPTER XX, 37. 315 when thus spoken to by the sages, I will state to you. Listen (to that) O pupil! Brahman said : From the truth were the entities movable and immovable produced. They live by penance’. Understand that, O you of excellent vows! By their own action they remain transcending their own source*?. For the truth joined with the qualities is invariably of five varieties. The Brahman? is the truth; penance is the truth; Pragdpati also is truth ; the entities are born from the truth; the universe consisting of (all) creatures is the truth. Therefore Brahmaaas whose final goal is always concentration of mind, from whom anger and vexation have departed, and who are invariably devoting themselves to piety, are full of the truth. I will speak about those (Brahmamas) who are restrained by one another‘, who are possessed of knowledge, who are the establishers of the bridge of piety, and who are the constant creators of the people’. I will speak of the four (branches of) knowledge, and likewise of the castes, and of the four orders, distinctly. The wise always speak of piety as one, (but) having ? Le. by action, Nilakan/ha. Cf. Mundaka, p. 280, and sec p. 166 supra, note 1. * Ie. they remain apart from the Brahman, being engaged in action. This answers some of the questions put by the pupil to the preceptor. As to ‘the truth,’ see p. 162, note 2 supra. * Te. tevara, or god; penance=piety; Pragipati=the individual soul, Nilakan/ka. Brahman=‘ that’ (but how is ‘that’ ‘joined with qualities ?’); Pragapati= Brahman, Arguna Misra. They agree about penance and entities (which they take to mean the gross elements) and creatures. Brahman and Pragdpati=Virig and Hiramyagarbha(?), p. 186 supra. Cf. Santi Parvan (Moksha), chap. 190, st. 1. ‘ I.e. who commit no breach of piety through fear of one another, Nilakan/ha. * Cf. Gftd, p. 86. 316 ANuGiTA.
3Brahman and Pragdpati=Virig and Hiramyagarbha(?), p. 186 supra. Cf. Santi Parvan (Moksha), chap. 190, st. 1. ‘ I.e. who commit no breach of piety through fear of one another, Nilakan/ha. * Cf. Gftd, p. 86. 316 ANuGiTA. four quarters. I will speak to you, O twice-born ones! of the happy path, which is productive of pleasure, and which has been invariably travelled over by talented men in old days for (obtaining) assimilation with the Brahman. Learn, O noble ones! from me, now speaking exhaustively, of that highest path which is difficult to understand, and of the highest seat. The first step is said to be the order of Brahmadérins ; the second is that of householders ; next after that is that of foresters; and next after that too, the highest step must be understood to be that relating to the Adhyatma?. Light®, space, sun, air, Indra, Pragdpati, one sees not these, while one does not attain to the Adhy&tma*®. I will subsequently state the means to that, which you should understand. The order of foresters, (the order) of the sages who dwell in forests and live on fruits, roots and air, is prescribed for the three twice-born (castes). The order of householders is prescribed for all castes. The talented ones speak of piety as having faith for its characteristic. Thus have I described to you the paths leading to the gods‘, which are occupied by good and talented men by means of their actions, and which are bridges of piety. He who, rigid in his vows, takes up any one of these modes of piety separately, always comes in time to perceive the production and dissolution of That is to say, that of the ascetic, who specially devotes himself to the acquisition of knowledge about the relation of the supreme and individual self (Adhydima). * The deity presiding over the bright fortnight, says Arguna Misra. The words space and sun and air must be similarly interpreted. * Nilakan/ha says ‘one sees these only while one has not had a perception of the self’ He takes light &c. to mean the ‘universe.’ * Le. the means of reaching the Devayina path (mentioned at P- 314, note 5), Nilakan‘ha. Cf. also Mundaka, p. 312. CHAPTER XXI, 2. 317 (all) entities’. Now I shall state with accuracy and with reasons, all the elements which abide in parts in all objects. The great self*, the unperceived? likewise, and likewise also egoism, the ten senses and the one‘ (sense), and the five great elements, and the specific characteristics of the five elements 5, such is the eternal creation. The number of the elements is celebrated as being twenty-four plus one. And the talented man who understands the production and dissolution of (all) elements, he, of all beings, never comes by delusion. He who accurately understands the elements, the whole of the qualities*, and also all the deities’, casting aside sin, and getting rid of (all) bonds, attains to all the spotless worlds. CuaPTeR X XI. Brahman 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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