Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
19-144). That is the meaning here. See too p. 371 infra, and Santi Parvan (Moksha Dharma), chap. 194, st. 38 seq. and comments there. 352 aNnuciTA. from the sv4ha ceremony’, who is unmoving, and homeless ?, is the Kshetragga, he is the Supreme Lord. CHAPTER XXIX. Brahman said: I will state truly all about that which has a beginning, middle, and end *, and about the means for its comprehension, together with names and characteristics‘. It is stated that day was first and then night; that months have the bright first, the Nakshatras Sravana® as the first (among them), and the seasons the winter as the first (among them). The earth is the source’ of smells, water of tastes, the light (of) the sun is the source of colours, the wind is stated to be the source of (the feelings of) touch; likewise space is the source of sound. These are the qualities of the elements. Now I shall proceed to state the highest and first of all entities. The sun is ' See p. 324 supra. * See Gité, p. ror. Unmoving probably means ‘not perturbed by the qualities’ (Gita, p. 110), or perhaps the same thing as ‘of steady mind’ at Gita, p. 101. The sense is pretty much the same in both places. > Which has birth &c., Nilakan/ha, i.e. all the creation, I presume. * The names, that is to say, of the various elements, and their qualities. ® This must mean fortnights. * This is specified, says Arguna Misra, as the six months of the northern solstice are caused by the sun being at this Nakshatra. As to those six months, cf. Gftd, p. 81. For the same reason, Arguna Misra adds, the winter season is mentioned as the best. ’ The word 4di, literally beginning, is used in the whole of this passage in different senses ; it means the tource, it means the best, and it means the first in order. CHAPTER XXIX, I0. 353 the first among shining bodies'; fire is said to be the first of the elements*; SAvitrt? of all branches of learning; Pragdpati of deities; the syllable Om of all the Vedas; and the Prdsa life-wind, of all words‘; whatever is prescribed in this world, all that is called SAvitrt® The GaAyatrt is the first among metres ; among (sacrificial) animals, the goat * is mentioned (as the first). Cows are the first among quadrupeds, and the twice-born among men’, The Syena is first among birds; among sacrifices, the offering (into the fire) is the best; and among all reptiles, O best of the twice-born! the snake ® is the highest. Of all ages the K7‘%ta is the first, there is no doubt of that. Among all precious things, gold (is the first), and among vegetable (products) likewise the barley seed*. Among all things to be eaten or swallowed food is the highest; and of * This should be compared with the enumeration at p. 345 supra, and that in the Gfta there referred to. * Cf. p. 346 supra. Nilakan/ha takes fire to mean the gastric fire, and bhfita, rendered by us elements, to mean the species of beings born from eggs and wombs.
2345 supra, and that in the Gfta there referred to. * Cf. p. 346 supra. Nilakan/ha takes fire to mean the gastric fire, and bhfita, rendered by us elements, to mean the species of beings born from eggs and wombs. * The famous verse ‘ Tat savitur,’ &c. See inter alia Brshadframyaka, p.999; Apastamba I, 1, 1, 9; Manu II, 77 seq., 104-170. * See pp. 264, 265 supra. * Here he turns back to the Savitri, ‘looking back in the manner of the lion,’ says Nilakam/ha, and for purposes of upésana. He does not give up the thread of his discourse entirely, but simply interjects this little clause. Nilakantha adds, Savitri here includes every mode of worship prescribed for Brabmawas, &c., and even for Miekkkas. Cf. note 3, and Gautama (Buhler’s ed.), p. 174 note. * Cf. Kkindogya, p. 109, and Sankara’s commentary. Arguna Misra compares this text, Tasm4desha etesh4m pasun4m sresh/hatamogas. Where it occurs I know not. * Cf. Santi Parvan (Rigadharma), chap. 11, st. 11. * Le. Vasuki, Nilakawtha. More probably it refers to the species. * As it is used in various ceremonies. (8) Aa 354 anucitA, all liquid substances which are to be drunk, water is the best. And among all immovable entities, without distinction, the Plaksha, the ever holy field of Brahman’, is stated to be the first. I, too, (am the first) among all the patriarchs’, there is no doubt of that. And the unthinkable, self-existent Vishzu is stated to be my own self. Of all mountains, the great Meru is stated to be the first-born. And among all quarters and sub-quarters, likewise, the eastern quarter * is the first. Likewise the Ganga going in three paths is stated to be the first-born among rivers. And likewise of all wells and reservoirs of water, the ocean is the first-born. And of all gods, D4navas, Bhitas, Pisdd#as, snakes, and Rakshases, and of men, Kinnaras, and Yakshas, fsvara‘ is the lord. The great Vishzu, who is full of the Brahman, and than whom there is no higher being in these three worlds, is the source of all the universe. Of all orders °, that of householders (is the first), there is no doubt of that. The unperceived is the source of the worlds; and the same is also the end of everything. Daysendwith (the sun’s)setting*; thenight ends with (thesun’s)rising; the end of pleasure is ever grief: ’ Ie. the Creator ; his field means, I presume, his special seat. * Beings from whom all creatures were born. See inter alia S4nti Parvan (Moksha Dharma), chap. 208, st. 5; Manu I, 34. * At p. 347 the north is mentioned. Arguna Misra has ‘ Gribva,’ or upward here, and yet ‘north’ before. Is the north the best as the seat of the higher world mentioned at Santi Parvan (Moksha Dharma), chap. 192, st. 8 seq.? * Le. Rudra, says Nilakassha. ® Viz. Brahmafarin, householder, forester, and Samny4sin. Cf. S&nti Parvan(Moksha),ch. 191,s8t.10; Manu VI,89; Gautama, p. 190.
3Is the north the best as the seat of the higher world mentioned at Santi Parvan (Moksha Dharma), chap. 192, st. 8 seq.? * Le. Rudra, says Nilakassha. ® Viz. Brahmafarin, householder, forester, and Samny4sin. Cf. S&nti Parvan(Moksha),ch. 191,s8t.10; Manu VI,89; Gautama, p. 190. 6 These stanzas also occur in the Santi Parvan, chap. 27, st. 31 seq. (Rigadharma). A part of them appears to be quoted in SankhyasQitra V, 80. And the commentator Vig#ina Bhikshu introduces it with the expression ‘iti srdyate.’ But it is not a Vedic text. CHAPTER XXX, I. 355 the end of grief ever pleasure. All accumulations end in exhaustion; all ascents end in falls; all associations end in dissociations ; and life ends in death. All action ends in destruction; death is certain for whatever is born'; (everything) movable or immovable in this world is ever transient. Sacrifice, gift, penance, study, observances, and regulations, all this ends in destruction*. There is no end for knowledge. Therefore one whose self is tranquil, whose senses are subjugated, who is devoid of (the idea that this or that is) mine, who is devoid of egoism, is released from all sins by pure knowledge. CuaprerR XXX. Brahman said : The wheel of life? moves on; a wheel of which the spoke is the understanding, of which the pole ‘ is the mind, of which the bonds are the group of the senses, of which the outer rim® is the five great elements, of which the environment is home‘; which * Cf. Gita, p. 45. * All this is action, the fruit of which is perishable; the fruit of knowledge, on the other hand, is everlasting. * Literally, time ; it seems, however, to stand for the vicissitudes of worldly life. Cf. Svetisvatara, p. 283. The body is called ‘wheel of time’ at p. 53 supra, but Arguna Misra there says ‘it is the wheel which causes the rotation of the wheel of time.’ * The cause of its being large in dimensions, Arguna Misra; the supporting pillar, Nflakan/ha. I prefer the former, and take the sense to be that worldly life is co-extensive with the operations or ‘fancies’ of the mind. * What is outside the elements, the physical manifestations of Prakriti, is beyond the domain of worldly life. * The possession of ‘home’ is equivalent to a dwelling in the midst of worldly life. Hence the idea of homelessness at inter alia Gt, pp. 101-103. Aa2 356 ANnucirA.
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.
19-144). That is the meaning here. See too p. 371 infra, and Santi Parvan (Moksha Dharma), chap. 194, st. 38 seq. and comments there. 352 aNnuciTA. from the sv4ha ceremony’, who is unmoving, and homeless ?, is the Kshetragga, he is the Supreme Lord. CHAPTER XXIX. Brahman said: I will state truly all about that which has a beginning, middle, and end *, and about the means for its comprehension, together with names and characteristics‘. It is stated that day was first and then night; that months have the bright first, the Nakshatras Sravana® as the first (among them), and the seasons the winter as the first (among them). The earth is the source’ of smells, water of tastes, the light (of) the sun is the source of colours, the wind is stated to be the source of (the feelings of) touch; likewise space is the source of sound. These are the qualities of the elements. Now I shall proceed to state the highest and first of all entities. The sun is ' See p. 324 supra. * See Gité, p. ror. Unmoving probably means ‘not perturbed by the qualities’ (Gita, p. 110), or perhaps the same thing as ‘of steady mind’ at Gita, p. 101. The sense is pretty much the same in both places. > Which has birth &c., Nilakan/ha, i.e. all the creation, I presume. * The names, that is to say, of the various elements, and their qualities. ® This must mean fortnights. * This is specified, says Arguna Misra, as the six months of the northern solstice are caused by the sun being at this Nakshatra. As to those six months, cf. Gftd, p. 81. For the same reason, Arguna Misra adds, the winter season is mentioned as the best. ’ The word 4di, literally beginning, is used in the whole of this passage in different senses ; it means the tource, it means the best, and it means the first in order. CHAPTER XXIX, I0. 353 the first among shining bodies'; fire is said to be the first of the elements*; SAvitrt? of all branches of learning; Pragdpati of deities; the syllable Om of all the Vedas; and the Prdsa life-wind, of all words‘; whatever is prescribed in this world, all that is called SAvitrt® The GaAyatrt is the first among metres ; among (sacrificial) animals, the goat * is mentioned (as the first). Cows are the first among quadrupeds, and the twice-born among men’, The Syena is first among birds; among sacrifices, the offering (into the fire) is the best; and among all reptiles, O best of the twice-born! the snake ® is the highest. Of all ages the K7‘%ta is the first, there is no doubt of that. Among all precious things, gold (is the first), and among vegetable (products) likewise the barley seed*. Among all things to be eaten or swallowed food is the highest; and of * This should be compared with the enumeration at p. 345 supra, and that in the Gfta there referred to. * Cf. p. 346 supra. Nilakan/ha takes fire to mean the gastric fire, and bhfita, rendered by us elements, to mean the species of beings born from eggs and wombs.
2345 supra, and that in the Gfta there referred to. * Cf. p. 346 supra. Nilakan/ha takes fire to mean the gastric fire, and bhfita, rendered by us elements, to mean the species of beings born from eggs and wombs. * The famous verse ‘ Tat savitur,’ &c. See inter alia Brshadframyaka, p.999; Apastamba I, 1, 1, 9; Manu II, 77 seq., 104-170. * See pp. 264, 265 supra. * Here he turns back to the Savitri, ‘looking back in the manner of the lion,’ says Nilakam/ha, and for purposes of upésana. He does not give up the thread of his discourse entirely, but simply interjects this little clause. Nilakantha adds, Savitri here includes every mode of worship prescribed for Brabmawas, &c., and even for Miekkkas. Cf. note 3, and Gautama (Buhler’s ed.), p. 174 note. * Cf. Kkindogya, p. 109, and Sankara’s commentary. Arguna Misra compares this text, Tasm4desha etesh4m pasun4m sresh/hatamogas. Where it occurs I know not. * Cf. Santi Parvan (Rigadharma), chap. 11, st. 11. * Le. Vasuki, Nilakawtha. More probably it refers to the species. * As it is used in various ceremonies. (8) Aa 354 anucitA, all liquid substances which are to be drunk, water is the best. And among all immovable entities, without distinction, the Plaksha, the ever holy field of Brahman’, is stated to be the first. I, too, (am the first) among all the patriarchs’, there is no doubt of that. And the unthinkable, self-existent Vishzu is stated to be my own self. Of all mountains, the great Meru is stated to be the first-born. And among all quarters and sub-quarters, likewise, the eastern quarter * is the first. Likewise the Ganga going in three paths is stated to be the first-born among rivers. And likewise of all wells and reservoirs of water, the ocean is the first-born. And of all gods, D4navas, Bhitas, Pisdd#as, snakes, and Rakshases, and of men, Kinnaras, and Yakshas, fsvara‘ is the lord. The great Vishzu, who is full of the Brahman, and than whom there is no higher being in these three worlds, is the source of all the universe. Of all orders °, that of householders (is the first), there is no doubt of that. The unperceived is the source of the worlds; and the same is also the end of everything. Daysendwith (the sun’s)setting*; thenight ends with (thesun’s)rising; the end of pleasure is ever grief: ’ Ie. the Creator ; his field means, I presume, his special seat. * Beings from whom all creatures were born. See inter alia S4nti Parvan (Moksha Dharma), chap. 208, st. 5; Manu I, 34. * At p. 347 the north is mentioned. Arguna Misra has ‘ Gribva,’ or upward here, and yet ‘north’ before. Is the north the best as the seat of the higher world mentioned at Santi Parvan (Moksha Dharma), chap. 192, st. 8 seq.? * Le. Rudra, says Nilakassha. ® Viz. Brahmafarin, householder, forester, and Samny4sin. Cf. S&nti Parvan(Moksha),ch. 191,s8t.10; Manu VI,89; Gautama, p. 190.
3Is the north the best as the seat of the higher world mentioned at Santi Parvan (Moksha Dharma), chap. 192, st. 8 seq.? * Le. Rudra, says Nilakassha. ® Viz. Brahmafarin, householder, forester, and Samny4sin. Cf. S&nti Parvan(Moksha),ch. 191,s8t.10; Manu VI,89; Gautama, p. 190. 6 These stanzas also occur in the Santi Parvan, chap. 27, st. 31 seq. (Rigadharma). A part of them appears to be quoted in SankhyasQitra V, 80. And the commentator Vig#ina Bhikshu introduces it with the expression ‘iti srdyate.’ But it is not a Vedic text. CHAPTER XXX, I. 355 the end of grief ever pleasure. All accumulations end in exhaustion; all ascents end in falls; all associations end in dissociations ; and life ends in death. All action ends in destruction; death is certain for whatever is born'; (everything) movable or immovable in this world is ever transient. Sacrifice, gift, penance, study, observances, and regulations, all this ends in destruction*. There is no end for knowledge. Therefore one whose self is tranquil, whose senses are subjugated, who is devoid of (the idea that this or that is) mine, who is devoid of egoism, is released from all sins by pure knowledge. CuaprerR XXX. Brahman said : The wheel of life? moves on; a wheel of which the spoke is the understanding, of which the pole ‘ is the mind, of which the bonds are the group of the senses, of which the outer rim® is the five great elements, of which the environment is home‘; which * Cf. Gita, p. 45. * All this is action, the fruit of which is perishable; the fruit of knowledge, on the other hand, is everlasting. * Literally, time ; it seems, however, to stand for the vicissitudes of worldly life. Cf. Svetisvatara, p. 283. The body is called ‘wheel of time’ at p. 53 supra, but Arguna Misra there says ‘it is the wheel which causes the rotation of the wheel of time.’ * The cause of its being large in dimensions, Arguna Misra; the supporting pillar, Nflakan/ha. I prefer the former, and take the sense to be that worldly life is co-extensive with the operations or ‘fancies’ of the mind. * What is outside the elements, the physical manifestations of Prakriti, is beyond the domain of worldly life. * The possession of ‘home’ is equivalent to a dwelling in the midst of worldly life. Hence the idea of homelessness at inter alia Gt, pp. 101-103. Aa2 356 ANnucirA.
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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