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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1CuaPter XXVIII. Brahman said: Among men the royal Kshatriya is the middle‘ quality; among vehicles the elephant*, and among denizens of the forest the lion; among all sacrificial animals the sheep, and among the dwellers in holes the snake; among cattle also the bull, and among by direct perception of the unity of the individual and supreme, and as various, i.e. in the all-comprehending form.’ * Tle. creating or acting, Arguna Misra. I think it probable that it was meant to go with the preceding words. See Gité, p- 83 note; but, for this, ‘changing’ must be in the accusative. It is in the nominative. As the original stands, and on Arguna Misra’s interpretation, the sense seems to be that when he is about to engage in the work of creation, he can obtain as many bodies as he likes. Nflakan/ha compares Khandogya, p. 526. And see pp. 249, 327 supra. Can always perceive = invariably obtains when he wishes. * Cf. Gtt4, pp. 83, 93, and note x there. * Cf. Gita, pp. 85, 118. ‘ Ie. passion—that quality is dominant in the Kshatriya, Nilakaw/ha. See p. 329 supra. * Commenting on Gité V, 18 (p. 65) Sankara calls the elephant atyantatémasa, belonging entirely to the quality of darkness. 346 AnuciTA. females a male’. The Nyagrodha, the Gambu, the Pippala, and likewise the S4lmali, the Sinsap4, and the Meshasv7iga, and likewise the bamboo and willow?; these are the princes among trees in this world, there is no doubt of that. The Himavat, the Périyatra, the Sahya, the Vindhya, the Trikdéavat, the Sveta, the Nila, the Bhdasa, and the KoshéAavat mountain, the Mahendra, the Guruskandha, and likewise the MA4lyavat mountain, these are the princes among mountains*. Likewise the Maruts are (the princes) among the Gaaas; the sun is the prince among the planets, and the moon‘ among the Nakshatras; Yama is the prince among the Pitvzs, and the ocean among rivers; Varua is the king of the waters, and Indra is said to be (the king) of the Maruts. Arka is the king of hot (bodies), and Indu is said to be (the king) of shining bodies. Fire is ever the lord of the elements‘, and Brthaspati of Brahmazas; Soma is the lord of herbs, Vishau is the chief among the strong ; Tvashér7 is the prince ’ As to the constructions here, cf. generally Gft4, p. 88, and see the remarks of Ramanuga and Sridhara on Git4 X, 21. The meaning here is, of course, the male is ruler over females. * IT do not know what distinction is intended between these two. Generally kifaka is used for the hollow bamboo, which whistles when the wind blows through it. * Some of these mountains are mentioned in Patatgali. See Introduction.
2The meaning here is, of course, the male is ruler over females. * IT do not know what distinction is intended between these two. Generally kifaka is used for the hollow bamboo, which whistles when the wind blows through it. * Some of these mountains are mentioned in Patatgali. See Introduction. * This list may be compared with that at Gft&, chapter X. Sometimes the same object occurs more than once with reference to more than one class; thus the moon occurs as lord of Nakshatras, of shining bodies, and of herbs—unless Soma there stands for the Soma plant. See Gita, p.113. Arguna Misra says expressly that the moon occurs more than once as the correlatives, the classes with reference to which she is mentioned, are different. In such cases I have kept the original names untranslated; Arkas=sun; Indu=moon. * Cf. Kasha, p. 83. CHAPTER XXVIII, (6. 347 of the Rudras, and Siva is the ruler of (all) creatures; likewise, sacrifice of (all) initiatory ceremonies!, and Maghavat® likewise of the gods; the north among the quarters, and among all vipras the powerful king Soma’; Kubera (is lord) of all jewels, Purandara of (all) deities. Such is the highest creation among all entities. Pragdpati (is lord) of all peoples; and of all entities whatever I, who am full of the Brahman, and great, (am lord). There is no higher being than myself or Vishau. The great Vishzu full of the Brahman is the king of kings over all. Understand him to be the ruler, the creator, the uncreated Hari. For he is the ruler of men, Kinnaras, and Yakshas; of Gandharvas, snakes, and Rakshases; of gods, demons, and Nagas. Among all those who are followed by (men) full of desires, (the chief) is* the great goddess Ma4hesvart, who has beautiful eyes. She is called Parvatt. Know the goddess Uma ® to be the best and (most) holy of (all) females. Among women who are (a source * of) happiness, likewise, the brilliant? Apsarases (are chief). Kings desire ’ This must mean, I presume, that the sacrifice is higher than the initiation, as male than female, see p. 346, note 1. * This is another repetition. Indra has been mentioned before, and Purandara is mentioned further on. » As to king Soma, see inter alia Brihaddranyaka, p. 237; KhAndogya, p. 342, where Sankara explains ‘king’ by adding ‘ of Bréhmawas.’ Vipras= Braéhmanas. * Ie. Mahesvarf is the most beautiful of womankind. * It is well known that Um4, P4rvatt, M4hesvart are names of the consort of the third member of the Hindu Trinity; see Kena, p. 13, and Sankara’s comment there. See, too, Muir, Sanskrit Texts, vol. iv, p. 421, and Taittirtya-Grasyaka, p. 839. * The idea of ‘source’ is supplied by Arguna Misra. 7 Literally, ‘rich.’ Arguna Misra paraphrases it by ‘ Gyotishmati.” Nilakas/ha’s explanation here is not quite clear. 348 anucitA.
3See, too, Muir, Sanskrit Texts, vol. iv, p. 421, and Taittirtya-Grasyaka, p. 839. * The idea of ‘source’ is supplied by Arguna Misra. 7 Literally, ‘rich.’ Arguna Misra paraphrases it by ‘ Gyotishmati.” Nilakas/ha’s explanation here is not quite clear. 348 anucitA. piety; and Braéhmazas are the bridges’ of piety. Therefore a king should always endeavour to protect the twice-born*. Those kings in whose dominions good men lie low, lose all their qualifications’, and go into wrong paths after death. But those high-souled kings in whose dominions good men are protected, rejoice in this world, and attain the infinite (seat) after death. Understand this, O chiefs of the twice-born! I shall now proceed to state the invariable characteristics of piety. _Non-destruction is the highest piety‘, and destruction is of the nature of impiety. Enlightenment? is the characteristic of gods; action® the characteristic of men; sound is the characteristic of space; (the sensation of) touch is the characteristic of air; colour is the characteristic of light; taste is the characteristic of water; the characteristic of earth, the supporter of all beings, is smell; words are the characteristic of speech? refined into vowels and consonants; the characteristic of mind is thought. Likewise as to what is described here as understanding, a deter- ’ Te. instrumental in piety, or guides to piety. Cf. Svet&svatara. p. 370; Muadaka, p. 297. * So literally, doubtless Brahmamas only are intended here. * Le. I presume, they lose all their merits, their good points are destroyed by this dereliction of duty. * Cf. p. 291 supra. Arguna Misra begins a fresh chapter with ‘1 shall now,’ &c. ® Knowledge of the truth, Arguna Misra. * I.e. action performed for the purpose of obtaining the fruit of it. The next five items refer to the five elements and their characteristic properties. Nflakaw/ka’s explanation, that all these are merely parallels not stated for their own relevancy here, bat as iHustrations, seems to be the only available one. 7 Le. the learning of other people, Nflakan/Aa. The meaning seems to be that we know speech only in its manifestation in the form of words. CHAPTER XXVIII, 29. 349
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.
1CuaPter XXVIII. Brahman said: Among men the royal Kshatriya is the middle‘ quality; among vehicles the elephant*, and among denizens of the forest the lion; among all sacrificial animals the sheep, and among the dwellers in holes the snake; among cattle also the bull, and among by direct perception of the unity of the individual and supreme, and as various, i.e. in the all-comprehending form.’ * Tle. creating or acting, Arguna Misra. I think it probable that it was meant to go with the preceding words. See Gité, p- 83 note; but, for this, ‘changing’ must be in the accusative. It is in the nominative. As the original stands, and on Arguna Misra’s interpretation, the sense seems to be that when he is about to engage in the work of creation, he can obtain as many bodies as he likes. Nflakan/ha compares Khandogya, p. 526. And see pp. 249, 327 supra. Can always perceive = invariably obtains when he wishes. * Cf. Gtt4, pp. 83, 93, and note x there. * Cf. Gita, pp. 85, 118. ‘ Ie. passion—that quality is dominant in the Kshatriya, Nilakaw/ha. See p. 329 supra. * Commenting on Gité V, 18 (p. 65) Sankara calls the elephant atyantatémasa, belonging entirely to the quality of darkness. 346 AnuciTA. females a male’. The Nyagrodha, the Gambu, the Pippala, and likewise the S4lmali, the Sinsap4, and the Meshasv7iga, and likewise the bamboo and willow?; these are the princes among trees in this world, there is no doubt of that. The Himavat, the Périyatra, the Sahya, the Vindhya, the Trikdéavat, the Sveta, the Nila, the Bhdasa, and the KoshéAavat mountain, the Mahendra, the Guruskandha, and likewise the MA4lyavat mountain, these are the princes among mountains*. Likewise the Maruts are (the princes) among the Gaaas; the sun is the prince among the planets, and the moon‘ among the Nakshatras; Yama is the prince among the Pitvzs, and the ocean among rivers; Varua is the king of the waters, and Indra is said to be (the king) of the Maruts. Arka is the king of hot (bodies), and Indu is said to be (the king) of shining bodies. Fire is ever the lord of the elements‘, and Brthaspati of Brahmazas; Soma is the lord of herbs, Vishau is the chief among the strong ; Tvashér7 is the prince ’ As to the constructions here, cf. generally Gft4, p. 88, and see the remarks of Ramanuga and Sridhara on Git4 X, 21. The meaning here is, of course, the male is ruler over females. * IT do not know what distinction is intended between these two. Generally kifaka is used for the hollow bamboo, which whistles when the wind blows through it. * Some of these mountains are mentioned in Patatgali. See Introduction.
2The meaning here is, of course, the male is ruler over females. * IT do not know what distinction is intended between these two. Generally kifaka is used for the hollow bamboo, which whistles when the wind blows through it. * Some of these mountains are mentioned in Patatgali. See Introduction. * This list may be compared with that at Gft&, chapter X. Sometimes the same object occurs more than once with reference to more than one class; thus the moon occurs as lord of Nakshatras, of shining bodies, and of herbs—unless Soma there stands for the Soma plant. See Gita, p.113. Arguna Misra says expressly that the moon occurs more than once as the correlatives, the classes with reference to which she is mentioned, are different. In such cases I have kept the original names untranslated; Arkas=sun; Indu=moon. * Cf. Kasha, p. 83. CHAPTER XXVIII, (6. 347 of the Rudras, and Siva is the ruler of (all) creatures; likewise, sacrifice of (all) initiatory ceremonies!, and Maghavat® likewise of the gods; the north among the quarters, and among all vipras the powerful king Soma’; Kubera (is lord) of all jewels, Purandara of (all) deities. Such is the highest creation among all entities. Pragdpati (is lord) of all peoples; and of all entities whatever I, who am full of the Brahman, and great, (am lord). There is no higher being than myself or Vishau. The great Vishzu full of the Brahman is the king of kings over all. Understand him to be the ruler, the creator, the uncreated Hari. For he is the ruler of men, Kinnaras, and Yakshas; of Gandharvas, snakes, and Rakshases; of gods, demons, and Nagas. Among all those who are followed by (men) full of desires, (the chief) is* the great goddess Ma4hesvart, who has beautiful eyes. She is called Parvatt. Know the goddess Uma ® to be the best and (most) holy of (all) females. Among women who are (a source * of) happiness, likewise, the brilliant? Apsarases (are chief). Kings desire ’ This must mean, I presume, that the sacrifice is higher than the initiation, as male than female, see p. 346, note 1. * This is another repetition. Indra has been mentioned before, and Purandara is mentioned further on. » As to king Soma, see inter alia Brihaddranyaka, p. 237; KhAndogya, p. 342, where Sankara explains ‘king’ by adding ‘ of Bréhmawas.’ Vipras= Braéhmanas. * Ie. Mahesvarf is the most beautiful of womankind. * It is well known that Um4, P4rvatt, M4hesvart are names of the consort of the third member of the Hindu Trinity; see Kena, p. 13, and Sankara’s comment there. See, too, Muir, Sanskrit Texts, vol. iv, p. 421, and Taittirtya-Grasyaka, p. 839. * The idea of ‘source’ is supplied by Arguna Misra. 7 Literally, ‘rich.’ Arguna Misra paraphrases it by ‘ Gyotishmati.” Nilakas/ha’s explanation here is not quite clear. 348 anucitA.
3See, too, Muir, Sanskrit Texts, vol. iv, p. 421, and Taittirtya-Grasyaka, p. 839. * The idea of ‘source’ is supplied by Arguna Misra. 7 Literally, ‘rich.’ Arguna Misra paraphrases it by ‘ Gyotishmati.” Nilakas/ha’s explanation here is not quite clear. 348 anucitA. piety; and Braéhmazas are the bridges’ of piety. Therefore a king should always endeavour to protect the twice-born*. Those kings in whose dominions good men lie low, lose all their qualifications’, and go into wrong paths after death. But those high-souled kings in whose dominions good men are protected, rejoice in this world, and attain the infinite (seat) after death. Understand this, O chiefs of the twice-born! I shall now proceed to state the invariable characteristics of piety. _Non-destruction is the highest piety‘, and destruction is of the nature of impiety. Enlightenment? is the characteristic of gods; action® the characteristic of men; sound is the characteristic of space; (the sensation of) touch is the characteristic of air; colour is the characteristic of light; taste is the characteristic of water; the characteristic of earth, the supporter of all beings, is smell; words are the characteristic of speech? refined into vowels and consonants; the characteristic of mind is thought. Likewise as to what is described here as understanding, a deter- ’ Te. instrumental in piety, or guides to piety. Cf. Svet&svatara. p. 370; Muadaka, p. 297. * So literally, doubtless Brahmamas only are intended here. * Le. I presume, they lose all their merits, their good points are destroyed by this dereliction of duty. * Cf. p. 291 supra. Arguna Misra begins a fresh chapter with ‘1 shall now,’ &c. ® Knowledge of the truth, Arguna Misra. * I.e. action performed for the purpose of obtaining the fruit of it. The next five items refer to the five elements and their characteristic properties. Nflakaw/ka’s explanation, that all these are merely parallels not stated for their own relevancy here, bat as iHustrations, seems to be the only available one. 7 Le. the learning of other people, Nflakan/Aa. The meaning seems to be that we know speech only in its manifestation in the form of words. CHAPTER XXVIII, 29. 349
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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