Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1227, 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 as connected with objects that which is to be understood; and the presiding deity there is Brahman. There are three seats for all entities—a fourth is not possible—land, water, and space. And the (mode of) birth is fourfold. Those born from eggs, those born from germs, those born from perspiration, and those born from wombs—such is the fourfold (mode of) birth of the group of living beings". Now there are the inferior beings and likewise those moving in the air. Those should be understood to be born from eggs, as also all reptiles. Insects are said to be born from perspiration; and worms of the like description. This is said to be the second (mode of) birth, and inferior. Those beings, however, which are born after the lapse of some time, bursting through the earth, are said to be born from germs, O best of the twice-born! Beings of two feet or more than two feet, and those which move crookedly, are the beings born from wombs. Understand about them also, O best of men! The eternal seat (where) the Brahman?* (is to be attained) should be understood to be twofold—penance* and meritorious action. Such is the doctrine of the learned. Action should be understood to be of various ‘ ’ Cf. KhAndogya, pp. 404-406, and glosses; Aitareya, p. 243; Ved4nta Paribhash4, p. 47; Sankhya-eftra V, 111; Manu I, 43; Max Miller’s note at p. 94 of his KA4ndogya in this series. * So Nilakansha, but he also adds that this means birth as a Brahmana, which seems to be quite wrong. Arguna Misra’s ‘means of acquiring Brahman’ is right. See p. 369 infra. * Le., I presume, ‘knowledge.’ Sankara has so interpreted the word at Mundaka, p. 270, and Kasha, p. 127, and elsewhere; and see SanatsugAtfya, p. 166 supra. * Another reading is ‘of two kinds.’ But I prefer this, as three kinds are mentioned further on. z2 340 anucirA,
2See p. 369 infra. * Le., I presume, ‘knowledge.’ Sankara has so interpreted the word at Mundaka, p. 270, and Kasha, p. 127, and elsewhere; and see SanatsugAtfya, p. 166 supra. * Another reading is ‘of two kinds.’ But I prefer this, as three kinds are mentioned further on. z2 340 anucirA, descriptions, (namely) sacrifice, gift at a sacrifice, and sacred study’, for (every one) who is born *. Such is the teaching of the. ancients. He who duly understands this, becomes possessed of concentration of mind, O chief of the twice-born! and know, too, that he is released from all sins. Space? is the first entity; as connected with the (individual) self it is called the ear; as connected with objects likewise it is called sound; and the presiding deity there is the quarters. The second entity is air; as connected with the (individual) self it is called the skin; as connected with objects it is the object of touch; and the presiding deity there is the lightning. The third is called light; as connected with the (individual) self it is laid down to be the eye; next as connected with objects it is colour; the presiding deity there is the sun. The fourth should be understood to be water; as connected with the (individual) self it is stated to be the tongue; as connected with objects it should be understood to be taste; the presiding deity there is Soma. The fifth element is earth; as connected with the (individual) self it is called the nose; as connected with objects likewise it is called smell; the presiding deity there is Vayu. Thus have I * Cf. as to this KAandogya, p. 136, which justifies our rendering, though the commentator Arguna Misra seems to understand the passage differently. * Arguna Misra seems to understand this to mean ‘ twice-born.’ * This is a repetition of what occurs at p. 337, and apparently is spurious. But two ofthe MSS., both those containing commentaries, contain the passage twice. One of the other MSS. omits the passage where it occurs before, and has it here. I think that the passage is in its place before, and probably interpolated here. CHAPTER XXVII, 49. 341
3But two ofthe MSS., both those containing commentaries, contain the passage twice. One of the other MSS. omits the passage where it occurs before, and has it here. I think that the passage is in its place before, and probably interpolated here. CHAPTER XXVII, 49. 341 accurately described to you the creation’ as connected with the (individual) self. A knowledge of this, O ye who understand piety! is here obtained by those who possess knowledge. One should place all these together, (viz.) the senses, the objects of the senses, and the five great elements, and hold them by the mind’. When everything is absorbed into the mind, the pleasures of (worldly) life* are not esteemed. The learned (men) whose understandings are possessed of knowledge esteem the pleasure derived from that‘. Now® I shall proceed to describe that discarding of all entities by (means) gentle and hard*, which produces attachment to subtle? (topics), and is sanctifying. The (mode of) conduct in which qualities are not (treated as) qualities*, which is free from attachment, in which one lives alone’, which is uninterrupted”, and which is full of the Brahman", is called happiness (dwelling) in one aggregate'. * I am not quite sure that this is a correct rendering. But I can think of none better, and the commentators afford no help. * Nilakansha says, ‘Thinking that the great elements are not distinct from the senses, one should bold them absorbed in the mind.’ Arguna Misra says, ‘In the mind as their seat they should be placed,’ as being not distinct from the mind, I presume. Cf. Kasha, p. 148. ® Literally, ‘ birth.’ * From knowledge, I presume. The commentators afford no help. 5 Arguna Misra’s text appears to commence a new chapter here. * Such as meditation or updsana, and prasdyama or restraint of life-winds respectively, Arguna Misra. 7 Cf. p. 310 supra. * Le. bravery, learning, &c. are treated as not being merits, as they cause pride, &c., Nflakassha. * Ie. in solitude, Nflakan/ha; devoting oneself to the self only, Arguna Misra. Cf. also p. 284 supra, note 4. * Or, says Nilakaxéha, free from any belief in distinctions. “ Another reading would mean ‘ which exists among Brihmasas.’ ™ Le. all collected together, I presume. 242 ANuGiTA.
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.
1227, 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 as connected with objects that which is to be understood; and the presiding deity there is Brahman. There are three seats for all entities—a fourth is not possible—land, water, and space. And the (mode of) birth is fourfold. Those born from eggs, those born from germs, those born from perspiration, and those born from wombs—such is the fourfold (mode of) birth of the group of living beings". Now there are the inferior beings and likewise those moving in the air. Those should be understood to be born from eggs, as also all reptiles. Insects are said to be born from perspiration; and worms of the like description. This is said to be the second (mode of) birth, and inferior. Those beings, however, which are born after the lapse of some time, bursting through the earth, are said to be born from germs, O best of the twice-born! Beings of two feet or more than two feet, and those which move crookedly, are the beings born from wombs. Understand about them also, O best of men! The eternal seat (where) the Brahman?* (is to be attained) should be understood to be twofold—penance* and meritorious action. Such is the doctrine of the learned. Action should be understood to be of various ‘ ’ Cf. KhAndogya, pp. 404-406, and glosses; Aitareya, p. 243; Ved4nta Paribhash4, p. 47; Sankhya-eftra V, 111; Manu I, 43; Max Miller’s note at p. 94 of his KA4ndogya in this series. * So Nilakansha, but he also adds that this means birth as a Brahmana, which seems to be quite wrong. Arguna Misra’s ‘means of acquiring Brahman’ is right. See p. 369 infra. * Le., I presume, ‘knowledge.’ Sankara has so interpreted the word at Mundaka, p. 270, and Kasha, p. 127, and elsewhere; and see SanatsugAtfya, p. 166 supra. * Another reading is ‘of two kinds.’ But I prefer this, as three kinds are mentioned further on. z2 340 anucirA,
2See p. 369 infra. * Le., I presume, ‘knowledge.’ Sankara has so interpreted the word at Mundaka, p. 270, and Kasha, p. 127, and elsewhere; and see SanatsugAtfya, p. 166 supra. * Another reading is ‘of two kinds.’ But I prefer this, as three kinds are mentioned further on. z2 340 anucirA, descriptions, (namely) sacrifice, gift at a sacrifice, and sacred study’, for (every one) who is born *. Such is the teaching of the. ancients. He who duly understands this, becomes possessed of concentration of mind, O chief of the twice-born! and know, too, that he is released from all sins. Space? is the first entity; as connected with the (individual) self it is called the ear; as connected with objects likewise it is called sound; and the presiding deity there is the quarters. The second entity is air; as connected with the (individual) self it is called the skin; as connected with objects it is the object of touch; and the presiding deity there is the lightning. The third is called light; as connected with the (individual) self it is laid down to be the eye; next as connected with objects it is colour; the presiding deity there is the sun. The fourth should be understood to be water; as connected with the (individual) self it is stated to be the tongue; as connected with objects it should be understood to be taste; the presiding deity there is Soma. The fifth element is earth; as connected with the (individual) self it is called the nose; as connected with objects likewise it is called smell; the presiding deity there is Vayu. Thus have I * Cf. as to this KAandogya, p. 136, which justifies our rendering, though the commentator Arguna Misra seems to understand the passage differently. * Arguna Misra seems to understand this to mean ‘ twice-born.’ * This is a repetition of what occurs at p. 337, and apparently is spurious. But two ofthe MSS., both those containing commentaries, contain the passage twice. One of the other MSS. omits the passage where it occurs before, and has it here. I think that the passage is in its place before, and probably interpolated here. CHAPTER XXVII, 49. 341
3But two ofthe MSS., both those containing commentaries, contain the passage twice. One of the other MSS. omits the passage where it occurs before, and has it here. I think that the passage is in its place before, and probably interpolated here. CHAPTER XXVII, 49. 341 accurately described to you the creation’ as connected with the (individual) self. A knowledge of this, O ye who understand piety! is here obtained by those who possess knowledge. One should place all these together, (viz.) the senses, the objects of the senses, and the five great elements, and hold them by the mind’. When everything is absorbed into the mind, the pleasures of (worldly) life* are not esteemed. The learned (men) whose understandings are possessed of knowledge esteem the pleasure derived from that‘. Now® I shall proceed to describe that discarding of all entities by (means) gentle and hard*, which produces attachment to subtle? (topics), and is sanctifying. The (mode of) conduct in which qualities are not (treated as) qualities*, which is free from attachment, in which one lives alone’, which is uninterrupted”, and which is full of the Brahman", is called happiness (dwelling) in one aggregate'. * I am not quite sure that this is a correct rendering. But I can think of none better, and the commentators afford no help. * Nilakansha says, ‘Thinking that the great elements are not distinct from the senses, one should bold them absorbed in the mind.’ Arguna Misra says, ‘In the mind as their seat they should be placed,’ as being not distinct from the mind, I presume. Cf. Kasha, p. 148. ® Literally, ‘ birth.’ * From knowledge, I presume. The commentators afford no help. 5 Arguna Misra’s text appears to commence a new chapter here. * Such as meditation or updsana, and prasdyama or restraint of life-winds respectively, Arguna Misra. 7 Cf. p. 310 supra. * Le. bravery, learning, &c. are treated as not being merits, as they cause pride, &c., Nflakassha. * Ie. in solitude, Nflakan/ha; devoting oneself to the self only, Arguna Misra. Cf. also p. 284 supra, note 4. * Or, says Nilakaxéha, free from any belief in distinctions. “ Another reading would mean ‘ which exists among Brihmasas.’ ™ Le. all collected together, I presume. 242 ANuGiTA.
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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