Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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 learned man who absorbs objects of desire from all sides, as a tortoise (draws in) his limbs ', and who is devoid of passion, and released from everything*, is ever happy. Restraining objects of desire within the self’, he becomes fit for assimilation with the Brahman‘, having his cravings destroyed, and being concentrated in mind, and friendly and affectionate * to all beings. The fire of the Adhy4tma® is kindled in a sage by his abandoning the country’, and by the restraint of all the senses which hanker after objects of sense. As fire kindled with fuel shines forth with a great blaze, so the great self* shines forth through the restraint of the senses. When one with a tranquil self perceives all entities in one’s own heart, then being self-illumined*, one attains to that which is subtler than (the most) subtle (thing)'*, and than which there is nothing higher. It is settled, that the body in which the colour" is fire, the flowing" * Cf. Gita, pp. 50, 51, and Santi Parvan (Moksha Dharma) I, 51, where the phrase is precisely the same as here. * T.e. from all bonds, I suppose. See p. 292 supra. > Cf. Gita, p. 51. * Cf. Gité, p. rro. * Cf. Gita, p. 68. * Le. experience, Nilakan/ha. It means direct perception of the relations between the supreme and individual self. Cf. Gftd, p. tt. * As opposed to forests. See Sanatsugdttya, p. 159, note 9. * This must mean here the supreme self, apparently. * Ie. being devoted to the self only, Arguna Misra. The ordinary meaning of the word, however, is one who has direct experience or perception without the aid of senses, &c. Cf. Brrhaddranyaka, p. 765, and Sarfraka Bhashya, pp. 648, 784, &c. © Nflakansha says, ‘The supreme Brahman which is subtler than the Brahman within the lotus-like heart.’ " T.e. that which perceives colour, viz. the sense, Arguna Misra This applies to the analogous words coming further on. * T.e. taste, says Arguna Misra, which seems to be more correct than Nflakan/fa’s blood and such other liquid elements of the body. CHAPTER XXVII, 59. 343
2that which perceives colour, viz. the sense, Arguna Misra This applies to the analogous words coming further on. * T.e. taste, says Arguna Misra, which seems to be more correct than Nflakan/fa’s blood and such other liquid elements of the body. CHAPTER XXVII, 59. 343 (element) water, and the feeling of touch is air, the hideous holder of the mud! is earth, and likewise the sound is space; which is pervaded by disease and sorrow; which is surrounded by the five currents?; which is made up of the five elements; which has nine passages* and two deities‘; which is full of passion; unfit to be seen*; made up of three qualities and of three constituent elements*; pleased with contacts’; and full of delusion®; —this same (body), which is difficult to move in this mortal world, and which rests on the real (entity)®, is the very wheel of time which rotates in this world’, It is a great ocean, fearful and unfathomable, and is named" delusion. The world, together with the. immortals, should cast it aside, curtail it, 1 T.e. the flesh, bone, and so forth, Nflakan/ha; the mucus in the nose, Arguna Misra. * Tie. the senses. Cf. p. 238 supra, note 7. * Cf. Gtta, p. 65. * See Sanatsugattya, p. 187 supra. ® As being unholy, Nilakan/ha; as the bodies of Kandilas &c. when seen are productive of sin, Arguna Misra. See p. 155 supra. * Viz. vata, pitta, sleshma, or wind, bile, and phlegm. The dhitus are sometimes spoken of as seven. See Yoga-sfttras, p. 192; Taitt. Ar. p. 874, commentary, and p. 246 supra. See, too, however, Svetisvatara, commentary, p. 287. * Which is delighted only by contact with food and so forth, not otherwise, Nilakan/ha. * T.e. cause of delusion. The original word for ‘it is settled’ at the beginning of this sentence is otherwise rendered by Arguna Misra. He takes it to mean ‘in this light (namely, as above stated) should one contemplate the body.’ The other rendering is Ntlakanéha’s. ® T.e. the self, Arguna Misra; the understanding, Nflakansha ; difficult to move = difficult to adjust if attacked by disease, &c., Nilakan/ha. © It is owing to this body that the self becomes limited by time, Arguna Misra. Nflakantha’s gloss I do not follow. Cf. p. 187 supra, and p. 355 infra. Le. characterised by delusion, Arguna Misra. 344 ANUGITA.
3© It is owing to this body that the self becomes limited by time, Arguna Misra. Nflakantha’s gloss I do not follow. Cf. p. 187 supra, and p. 355 infra. Le. characterised by delusion, Arguna Misra. 344 ANUGITA. and restrain it’. Desire, wrath, fear, avarice, treachery, and falsehood also, (all these), which are difficult to get rid of, the good do get rid of by restraint of the senses*. And he who in this world has vanquished the three qualities and the five constituent elements’, obtains the highest — the infinite—seat in heaven. Crossing the river of which the five senses are the lofty banks, the agitation of mind® the mighty waters, and delusion the reservoir®, one should vanquish both desire and wrath. Freed from all sins, he then perceives that highest (principle), concentrating the mind within the mind’, and seeing the self within the self* Understanding everything, he sees the self with the self in all entities as one®, and also as various, 1 Tam not sure about the meaning here. Arguna Misra says, (reading visriget, ‘send forth,’ for vikshipet, ‘ cast aside,’) ‘ send forth at the creation, curtail at the dissolution, and restrain at the final emancipation.” The commentary reads rodhayet, which we have adopted above. The text in the same copy, however, is bodhayet. Arguna Misra adds, as far as I can make out from an incorrect copy: ‘as in this life everything is accomplished by these actions’ (namely, I suppose, the casting aside, &c.). Nilakaxsha says, ‘ This same thing is the cause of creation, destruction, and knowledge.’ reading bodhayet. * Cf. Git4, p. 57. * T.e. the five great elements, as stated in Williams’ Dictionary, citing Yagfavalkya II, 145. See Santi Parvan (Moksha), chap. 183, st. 16; chap. 184, st. 1. * T.e. the seat of the Brahman, Ntlakansha. * See Gitd, p. 66, where the word is the same, viz. vega. * From which, namely, the river issues. Cf. for the whole figure, Santi Parvan (Moksha), chap. 2g1, st. 12. ™ The mind=the lotus-like heart, Nflakawéha. Cf. Gftd, p. 79. Concentrating = withdrawing from external objects, &c. * I.e. in the body, Nilakansha. See p. 248. * Cf. Gft4, p. 83, and note 4 there. Nilakan/éAa says, ‘as one, i.e. CHAPTER XXVIII, 2. e 345 changing from time to time’. He can always perceive (numerous) bodies like a hundred lights from one light. He verily is Vishzu, and Mitra, and Varuna, Agni, and Pragapati. He is the supporter, and the creator. He is the lord whose faces are in all directions*. (In him) the great self—the heart of all beings—is resplendent, Him, all companies of Brahmanas, and also gods, and demons, and Yakshas, and Pisééas, and Pitris, and birds, and the bands of Rakshases, and the bands of Bhitas’, and also all the great sages, ever extol. CuaPter XXVIII. 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.
1* 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 learned man who absorbs objects of desire from all sides, as a tortoise (draws in) his limbs ', and who is devoid of passion, and released from everything*, is ever happy. Restraining objects of desire within the self’, he becomes fit for assimilation with the Brahman‘, having his cravings destroyed, and being concentrated in mind, and friendly and affectionate * to all beings. The fire of the Adhy4tma® is kindled in a sage by his abandoning the country’, and by the restraint of all the senses which hanker after objects of sense. As fire kindled with fuel shines forth with a great blaze, so the great self* shines forth through the restraint of the senses. When one with a tranquil self perceives all entities in one’s own heart, then being self-illumined*, one attains to that which is subtler than (the most) subtle (thing)'*, and than which there is nothing higher. It is settled, that the body in which the colour" is fire, the flowing" * Cf. Gita, pp. 50, 51, and Santi Parvan (Moksha Dharma) I, 51, where the phrase is precisely the same as here. * T.e. from all bonds, I suppose. See p. 292 supra. > Cf. Gita, p. 51. * Cf. Gité, p. rro. * Cf. Gita, p. 68. * Le. experience, Nilakan/ha. It means direct perception of the relations between the supreme and individual self. Cf. Gftd, p. tt. * As opposed to forests. See Sanatsugdttya, p. 159, note 9. * This must mean here the supreme self, apparently. * Ie. being devoted to the self only, Arguna Misra. The ordinary meaning of the word, however, is one who has direct experience or perception without the aid of senses, &c. Cf. Brrhaddranyaka, p. 765, and Sarfraka Bhashya, pp. 648, 784, &c. © Nflakansha says, ‘The supreme Brahman which is subtler than the Brahman within the lotus-like heart.’ " T.e. that which perceives colour, viz. the sense, Arguna Misra This applies to the analogous words coming further on. * T.e. taste, says Arguna Misra, which seems to be more correct than Nflakan/fa’s blood and such other liquid elements of the body. CHAPTER XXVII, 59. 343
2that which perceives colour, viz. the sense, Arguna Misra This applies to the analogous words coming further on. * T.e. taste, says Arguna Misra, which seems to be more correct than Nflakan/fa’s blood and such other liquid elements of the body. CHAPTER XXVII, 59. 343 (element) water, and the feeling of touch is air, the hideous holder of the mud! is earth, and likewise the sound is space; which is pervaded by disease and sorrow; which is surrounded by the five currents?; which is made up of the five elements; which has nine passages* and two deities‘; which is full of passion; unfit to be seen*; made up of three qualities and of three constituent elements*; pleased with contacts’; and full of delusion®; —this same (body), which is difficult to move in this mortal world, and which rests on the real (entity)®, is the very wheel of time which rotates in this world’, It is a great ocean, fearful and unfathomable, and is named" delusion. The world, together with the. immortals, should cast it aside, curtail it, 1 T.e. the flesh, bone, and so forth, Nflakan/ha; the mucus in the nose, Arguna Misra. * Tie. the senses. Cf. p. 238 supra, note 7. * Cf. Gtta, p. 65. * See Sanatsugattya, p. 187 supra. ® As being unholy, Nilakan/ha; as the bodies of Kandilas &c. when seen are productive of sin, Arguna Misra. See p. 155 supra. * Viz. vata, pitta, sleshma, or wind, bile, and phlegm. The dhitus are sometimes spoken of as seven. See Yoga-sfttras, p. 192; Taitt. Ar. p. 874, commentary, and p. 246 supra. See, too, however, Svetisvatara, commentary, p. 287. * Which is delighted only by contact with food and so forth, not otherwise, Nilakan/ha. * T.e. cause of delusion. The original word for ‘it is settled’ at the beginning of this sentence is otherwise rendered by Arguna Misra. He takes it to mean ‘in this light (namely, as above stated) should one contemplate the body.’ The other rendering is Ntlakanéha’s. ® T.e. the self, Arguna Misra; the understanding, Nflakansha ; difficult to move = difficult to adjust if attacked by disease, &c., Nilakan/ha. © It is owing to this body that the self becomes limited by time, Arguna Misra. Nflakantha’s gloss I do not follow. Cf. p. 187 supra, and p. 355 infra. Le. characterised by delusion, Arguna Misra. 344 ANUGITA.
3© It is owing to this body that the self becomes limited by time, Arguna Misra. Nflakantha’s gloss I do not follow. Cf. p. 187 supra, and p. 355 infra. Le. characterised by delusion, Arguna Misra. 344 ANUGITA. and restrain it’. Desire, wrath, fear, avarice, treachery, and falsehood also, (all these), which are difficult to get rid of, the good do get rid of by restraint of the senses*. And he who in this world has vanquished the three qualities and the five constituent elements’, obtains the highest — the infinite—seat in heaven. Crossing the river of which the five senses are the lofty banks, the agitation of mind® the mighty waters, and delusion the reservoir®, one should vanquish both desire and wrath. Freed from all sins, he then perceives that highest (principle), concentrating the mind within the mind’, and seeing the self within the self* Understanding everything, he sees the self with the self in all entities as one®, and also as various, 1 Tam not sure about the meaning here. Arguna Misra says, (reading visriget, ‘send forth,’ for vikshipet, ‘ cast aside,’) ‘ send forth at the creation, curtail at the dissolution, and restrain at the final emancipation.” The commentary reads rodhayet, which we have adopted above. The text in the same copy, however, is bodhayet. Arguna Misra adds, as far as I can make out from an incorrect copy: ‘as in this life everything is accomplished by these actions’ (namely, I suppose, the casting aside, &c.). Nilakaxsha says, ‘ This same thing is the cause of creation, destruction, and knowledge.’ reading bodhayet. * Cf. Git4, p. 57. * T.e. the five great elements, as stated in Williams’ Dictionary, citing Yagfavalkya II, 145. See Santi Parvan (Moksha), chap. 183, st. 16; chap. 184, st. 1. * T.e. the seat of the Brahman, Ntlakansha. * See Gitd, p. 66, where the word is the same, viz. vega. * From which, namely, the river issues. Cf. for the whole figure, Santi Parvan (Moksha), chap. 2g1, st. 12. ™ The mind=the lotus-like heart, Nflakawéha. Cf. Gftd, p. 79. Concentrating = withdrawing from external objects, &c. * I.e. in the body, Nilakansha. See p. 248. * Cf. Gft4, p. 83, and note 4 there. Nilakan/éAa says, ‘as one, i.e. CHAPTER XXVIII, 2. e 345 changing from time to time’. He can always perceive (numerous) bodies like a hundred lights from one light. He verily is Vishzu, and Mitra, and Varuna, Agni, and Pragapati. He is the supporter, and the creator. He is the lord whose faces are in all directions*. (In him) the great self—the heart of all beings—is resplendent, Him, all companies of Brahmanas, and also gods, and demons, and Yakshas, and Pisééas, and Pitris, and birds, and the bands of Rakshases, and the bands of Bhitas’, and also all the great sages, ever extol. CuaPter XXVIII. 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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