Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* Cf. Git4, p. 107, and note 1 there. * Cf, Sankhya-sftra I, 121, and p. 387 infra. * Le. knowledge of the truth, Arguna Misra. * Hence, as they have a beginning, they also must have an end, and hence they are inconstant. “ This and following epithets expand the idea of inconstancy. 7 Being all in substance connected with the Prakriti, the material world, so to say. * Containing no reality, Nilakas/ha. 336 ANuGiTA. excluded from the self, these are helpless and powerless, The Praza and the Apina, the Udana, the Samana, and the Vy4na, these five winds also are joined to the inner self*, and together with speech, mind, and understanding make the eight constituents of the universe *. He whose skin, nose, ear, eye, tongue, and speech are restrained, and whose mind is pure, and understanding unswerving ‘, and whose mind is never burnt by these eight fires‘, he attains to that holy Brahman than which nothing greater exists. And the eleven organs, which are stated as having been produced from egoism—these, O twice-born ones! I will describe specifically. The ear, the skin, the two eyes, the tongue, the nose also as the fifth, the two feet, the organ of excretion, and the organ of generation, the two hands, and speech as the tenth; such is the group of organs, the mind is the eleventh. This group one should subdue first, then the Brahman shines (before him). Five (of these) are called the organs of perception, and five the * Nilakan/ha apparently takes the original here to mean of gross nature, not subtle, such as anything connected with the self would be. They are helpless and powerless without support from other principles, and mainly the self. * He here states what is more closely connected with the self, and, as Nilaka#/ha puts it, accompanies the self till final emancipation. The inner self Nilakanéha takes to mean the self associated with egoism or self-consciousness, » Nilakan/Aa cites certain texts to show that the perceptive senses work only through the mind, and that the objects of the senses are produced from the senses, and hence the universe, he says, is constituted of the eight enumerated above. * Te. from the truth. * le. vexed by the operations of any of these. CHAPTER XXVII, 24. 337
2* Te. from the truth. * le. vexed by the operations of any of these. CHAPTER XXVII, 24. 337 organs of action. The five beginning with the ear are truly said to be connected with knowledge. And all the rest are without distinction connected with action. The mind should be understood to be among both’, and the understanding is the twelfth. Thus have been stated the eleven organs in order. Understanding these *, learned men think they have accomplished (everything). I will now proceed to state all the various organs. Space® is the first entity; as connected with the self it is called the ear; likewise as connected with objects (it is) sound; and the presiding deity there is the quarters. The second entity is air; it is known as the skin as connected with the self; as connected with objects (it is) the object of touch; and the presiding deity there is lightning. . The third (entity) is said to be light; as connected with the self it is called the eye; next as connected with objects (it is) colour; and the presiding deity there is the sun. The fourth (entity) should be understood to be water; as connected with the self it is called the tongue; as connected with objects it is taste; and the presiding deity there is Soma. The fifth entity is earth; as connected with the self it is the nose; as connected with objects likewise it is smell; and the presiding deity there is the wind. Thus are the five entities stated to be divided among the three‘. I will now proceed to state all the various organs. Cf. Sankhya-kérikA 27; Sénkhya-sira, p. 17. * Cf, Kasha, p. 143. * Cf. Lalita Vistara (translated by Dr. R. Mitra), p. rr. * The above sentences show the entities in the three different aspects mentioned, which correspond to each other; the ear is the sense, that which is connected with the self; sound is the object of that sense, as connected with the external world; and the (8) z 338 anucitA,
3R. Mitra), p. rr. * The above sentences show the entities in the three different aspects mentioned, which correspond to each other; the ear is the sense, that which is connected with the self; sound is the object of that sense, as connected with the external world; and the (8) z 338 anucitA, As connected with the self, the feet are mentioned by Brahmazas, who perceive the truth; as connected with objects it is motion; the presiding deity there is Vishnu. The Apdna wind, the motion of which is downward, as connected with the self, is called the organ of excretion; as connected with objects it is excretion'; and the presiding deity there is Mitra. As connected with the self the generative organ is mentioned, the producer of all beings ; as connected with objects it is the semen; and the presiding deity there is Pragdpati. Men who understand the Adhyatma speak of the two hands as connected with the self; as connected with objects it is actions; and the presiding deity there is Indra. Then first, as connected with the self, is speech which relates to all the gods; as connected with objects it is what is spoken; and the presiding deity there is fire. As connected with the self they mention the mind, which follows after the five entities*; as connected with objects it is the mental operation; the. presiding deity there is the moon. Likewise (there is) egoism, the cause of the whole course of worldly life, as connected with the self; as connected with objects, self-consciousness ; the presiding deity there is Rudra. As connected with the self, they mention the understanding impelling the six senses; quarters, Dik, are the deities presiding over the senses; as to this cf. Sinkhya-sira, p. 17, and Vednta Paribhash4, p. 45, which show some discrepancies. The distinctions of Adhy4tma &c. are to be found in the Upanishads ; cf. inter alia, KAandogya, p. 227, and cf. Gitd, p. 77. ' As to the original word, cf. inter alia, Svet4svatara, pp. 197-202. * This probably means the five senses which can perceive only when associated with the mind, See p. 268 supra. * The understanding is called the charioteer at Kasha, p.rs4. CHAPTER XXVII, 39. 339
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* Cf. Git4, p. 107, and note 1 there. * Cf, Sankhya-sftra I, 121, and p. 387 infra. * Le. knowledge of the truth, Arguna Misra. * Hence, as they have a beginning, they also must have an end, and hence they are inconstant. “ This and following epithets expand the idea of inconstancy. 7 Being all in substance connected with the Prakriti, the material world, so to say. * Containing no reality, Nilakas/ha. 336 ANuGiTA. excluded from the self, these are helpless and powerless, The Praza and the Apina, the Udana, the Samana, and the Vy4na, these five winds also are joined to the inner self*, and together with speech, mind, and understanding make the eight constituents of the universe *. He whose skin, nose, ear, eye, tongue, and speech are restrained, and whose mind is pure, and understanding unswerving ‘, and whose mind is never burnt by these eight fires‘, he attains to that holy Brahman than which nothing greater exists. And the eleven organs, which are stated as having been produced from egoism—these, O twice-born ones! I will describe specifically. The ear, the skin, the two eyes, the tongue, the nose also as the fifth, the two feet, the organ of excretion, and the organ of generation, the two hands, and speech as the tenth; such is the group of organs, the mind is the eleventh. This group one should subdue first, then the Brahman shines (before him). Five (of these) are called the organs of perception, and five the * Nilakan/ha apparently takes the original here to mean of gross nature, not subtle, such as anything connected with the self would be. They are helpless and powerless without support from other principles, and mainly the self. * He here states what is more closely connected with the self, and, as Nilaka#/ha puts it, accompanies the self till final emancipation. The inner self Nilakanéha takes to mean the self associated with egoism or self-consciousness, » Nilakan/Aa cites certain texts to show that the perceptive senses work only through the mind, and that the objects of the senses are produced from the senses, and hence the universe, he says, is constituted of the eight enumerated above. * Te. from the truth. * le. vexed by the operations of any of these. CHAPTER XXVII, 24. 337
2* Te. from the truth. * le. vexed by the operations of any of these. CHAPTER XXVII, 24. 337 organs of action. The five beginning with the ear are truly said to be connected with knowledge. And all the rest are without distinction connected with action. The mind should be understood to be among both’, and the understanding is the twelfth. Thus have been stated the eleven organs in order. Understanding these *, learned men think they have accomplished (everything). I will now proceed to state all the various organs. Space® is the first entity; as connected with the self it is called the ear; likewise as connected with objects (it is) sound; and the presiding deity there is the quarters. The second entity is air; it is known as the skin as connected with the self; as connected with objects (it is) the object of touch; and the presiding deity there is lightning. . The third (entity) is said to be light; as connected with the self it is called the eye; next as connected with objects (it is) colour; and the presiding deity there is the sun. The fourth (entity) should be understood to be water; as connected with the self it is called the tongue; as connected with objects it is taste; and the presiding deity there is Soma. The fifth entity is earth; as connected with the self it is the nose; as connected with objects likewise it is smell; and the presiding deity there is the wind. Thus are the five entities stated to be divided among the three‘. I will now proceed to state all the various organs. Cf. Sankhya-kérikA 27; Sénkhya-sira, p. 17. * Cf, Kasha, p. 143. * Cf. Lalita Vistara (translated by Dr. R. Mitra), p. rr. * The above sentences show the entities in the three different aspects mentioned, which correspond to each other; the ear is the sense, that which is connected with the self; sound is the object of that sense, as connected with the external world; and the (8) z 338 anucitA,
3R. Mitra), p. rr. * The above sentences show the entities in the three different aspects mentioned, which correspond to each other; the ear is the sense, that which is connected with the self; sound is the object of that sense, as connected with the external world; and the (8) z 338 anucitA, As connected with the self, the feet are mentioned by Brahmazas, who perceive the truth; as connected with objects it is motion; the presiding deity there is Vishnu. The Apdna wind, the motion of which is downward, as connected with the self, is called the organ of excretion; as connected with objects it is excretion'; and the presiding deity there is Mitra. As connected with the self the generative organ is mentioned, the producer of all beings ; as connected with objects it is the semen; and the presiding deity there is Pragdpati. Men who understand the Adhyatma speak of the two hands as connected with the self; as connected with objects it is actions; and the presiding deity there is Indra. Then first, as connected with the self, is speech which relates to all the gods; as connected with objects it is what is spoken; and the presiding deity there is fire. As connected with the self they mention the mind, which follows after the five entities*; as connected with objects it is the mental operation; the. presiding deity there is the moon. Likewise (there is) egoism, the cause of the whole course of worldly life, as connected with the self; as connected with objects, self-consciousness ; the presiding deity there is Rudra. As connected with the self, they mention the understanding impelling the six senses; quarters, Dik, are the deities presiding over the senses; as to this cf. Sinkhya-sira, p. 17, and Vednta Paribhash4, p. 45, which show some discrepancies. The distinctions of Adhy4tma &c. are to be found in the Upanishads ; cf. inter alia, KAandogya, p. 227, and cf. Gitd, p. 77. ' As to the original word, cf. inter alia, Svet4svatara, pp. 197-202. * This probably means the five senses which can perceive only when associated with the mind, See p. 268 supra. * The understanding is called the charioteer at Kasha, p.rs4. CHAPTER XXVII, 39. 339
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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