Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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. abounds in old age and grief, which moves in the midst of disease and misfortune, which rotates in‘ space and time; the noise of which is trouble and toil, the rotations* of which (constitute) day and night; which is encircled with cold and heat; of which pleasure and pain are the joints, and hunger and thirst the nails fixed into it, of which sunshine and shade are the ruts; which staggers in the opening or closing of an eyelid, which is enveloped in the fearful waters of delusion, which is ever revolving and void of consciousness?, which is measured by months and half months, is ever-changing‘, which moves through (all) the worlds®; the mud * for which is penance and regulations, the mover of which is the force of the quality of passion’; which is lit up* by the great egoism, which is sustained by the qualities; the fastenings in which are vexations °; ? This means, I presume, that worldly life is conditioned, so to say, by space and time. See p. 343 supra. * T.e. the cause of the rotation, Nflakan/ha. * Le. unintelligent. * Now takes the form of a man, now of an animal, and then of some other thing, Nilakan/ha. I think, however, that the meaning is, that it is not alike to all; different persons are in different states in this world. ® Arguna Misra says this means that it is the cause of the movements in all the worlds. That is the sense I extract from his words, which are not quite clear, lokiném saméarane hetus. The rendering in the text follows Nilakansha. * Le., 1 presume, that which retards the revolutions of the ‘wheel’ Instead of ‘penance,’ Nflakan/Aa’s reading is ‘ the quality of darkness.” * Cf. Sankhya-k4rik4, p. 13, and Vadaspati’s commentary thereon. ® ‘Animated,’ Nilakan/4a. Egoism is the cause of the world, and of all knowledge of it. Cf. Sankhya-k4rika, p. 24. * The text here is unsatisfactory. I follow Nflakas/ha, who says ‘ vexations=those arising from not obtaining what is desired.’ CHAPTER XXX, IO. 387
2® ‘Animated,’ Nilakan/4a. Egoism is the cause of the world, and of all knowledge of it. Cf. Sankhya-k4rika, p. 24. * The text here is unsatisfactory. I follow Nflakas/ha, who says ‘ vexations=those arising from not obtaining what is desired.’ CHAPTER XXX, IO. 387 which revolves in the midst of grief and destruction ', which is full of actions and instruments of action 3, which is large, and which is extended by means of attachments °, which is rendered unsteady by avarice and desire‘, which is produced by ignorance of various (matters) *, which is attended upon by fear and delusion, and which is the cause of the delusion of all beings, which moves towards joy and pleasure‘, which has desire and wrath as its appurtenances, which is made up of (the entities) beginning with the Mahat and ending with the gross elements’, which is unchecked, the imperishable source (of all) *, the speed of which is like that of the mind, and which is (never) fatigued. This wheel of life, which is associated with the pairs of opposites, and which is devoid of consciousness, all the world, together with the immortals, should cast away, abridge, and check*. That man, among all creatures, who always ' Revolves in the midst of,=lives upon, is fed by, Nilakan/sha. * T.e. the organs of action, I presume. * The more attachments one has, the more one is tied down to worldly life, and the more comprehensive such life becomes. ‘ Avarice is coveting another's wealth when one has one’s own ; desire is the wish for that which one has not. ® Nilakas/ka reads ‘ vititra,’ which he renders to mean diversified, as being made up of the three qualities, ignorance there being the same thing as Prakriti, which is probably a better sense altogether than that obtainable from Arguna Misra’s reading. * Which moves by attachment to external pleasures, &c., Nflakaz/ha. See p. 300 supra. * Le. all the world developed from Prakr:ti—a common phrase. ® This is Nflakastha’s forced meaning. But the text here is doubtful. Perhaps the sense is ‘in which production and dissolution are going on unchecked.’ ® See p. 344 note. For the last word, the variant here is sthApayet, make steady or stop. 358 ANuGITA.
3® This is Nflakastha’s forced meaning. But the text here is doubtful. Perhaps the sense is ‘in which production and dissolution are going on unchecked.’ ® See p. 344 note. For the last word, the variant here is sthApayet, make steady or stop. 358 ANuGITA. accurately understands the movement and stoppage ' of the wheel of life is never deluded. (That) sage, released from all impressions*, transcending all pairs of opposites, and released from all sins, attains the highest goal. The householder, and the Brahmaférin, the forester, and also the beggar?, all these four orders are stated to have the order of householder for their basis. Whatever system of rules* is prescribed in this world, to follow it is good ; this has been celebrated from ancient times *. He who has been first refined by ceremonies *, and who has duly observed vows, being (born) in a caste of (high) qualifications’, and who understands the Vedas, should return * (from his preceptor’s house). Always devoted to his own wife, behaving like? good men, with his senses restrained, and full of faith, one should perform the five sacrifices * in this world. The sage who eats what remains after (offerings) to deities" and guests, who is devoted to Vedic rites, who duly performs sacrifices and * Te. the causes of the revolution and stoppage, Nilakas/ha. * Impressions of previous actions, delusions, &c. And see p. 247 supra. ® T.e. the SamnyAsin. * Sastra. Cf. Gité, p. 117. ® «Such is the eternal fame,’ literally. * J.e. on whom the Vedic rites or Samskaras are duly performed. And see Gita, p. 122. T Te. one of the three higher castes. * The original is the technical word for the return of a Brahma- A4rin after finishing his studies. He is describing the ‘householder.’ ® Le. following the rule of conduct sanctioned by the good. ” Vide Williams’ Dictionary, s.v. mahdyagf@a; Asvalayana Grrhya II, 1, 3; Manu II, 69; IV, 21. 4 Cf. Gita, p. 62; a guest must always be fed, and unless he is satisfied the host must not eat. Cf. Santi Parvan (Moksha), chap. 192, st. 15; Manu II, 106; Apastamba II; 3, 7, 3- CHAPTER XXX, 24. 359
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* 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. abounds in old age and grief, which moves in the midst of disease and misfortune, which rotates in‘ space and time; the noise of which is trouble and toil, the rotations* of which (constitute) day and night; which is encircled with cold and heat; of which pleasure and pain are the joints, and hunger and thirst the nails fixed into it, of which sunshine and shade are the ruts; which staggers in the opening or closing of an eyelid, which is enveloped in the fearful waters of delusion, which is ever revolving and void of consciousness?, which is measured by months and half months, is ever-changing‘, which moves through (all) the worlds®; the mud * for which is penance and regulations, the mover of which is the force of the quality of passion’; which is lit up* by the great egoism, which is sustained by the qualities; the fastenings in which are vexations °; ? This means, I presume, that worldly life is conditioned, so to say, by space and time. See p. 343 supra. * T.e. the cause of the rotation, Nflakan/ha. * Le. unintelligent. * Now takes the form of a man, now of an animal, and then of some other thing, Nilakan/ha. I think, however, that the meaning is, that it is not alike to all; different persons are in different states in this world. ® Arguna Misra says this means that it is the cause of the movements in all the worlds. That is the sense I extract from his words, which are not quite clear, lokiném saméarane hetus. The rendering in the text follows Nilakansha. * Le., 1 presume, that which retards the revolutions of the ‘wheel’ Instead of ‘penance,’ Nflakan/Aa’s reading is ‘ the quality of darkness.” * Cf. Sankhya-k4rik4, p. 13, and Vadaspati’s commentary thereon. ® ‘Animated,’ Nilakan/4a. Egoism is the cause of the world, and of all knowledge of it. Cf. Sankhya-k4rika, p. 24. * The text here is unsatisfactory. I follow Nflakas/ha, who says ‘ vexations=those arising from not obtaining what is desired.’ CHAPTER XXX, IO. 387
2® ‘Animated,’ Nilakan/4a. Egoism is the cause of the world, and of all knowledge of it. Cf. Sankhya-k4rika, p. 24. * The text here is unsatisfactory. I follow Nflakas/ha, who says ‘ vexations=those arising from not obtaining what is desired.’ CHAPTER XXX, IO. 387 which revolves in the midst of grief and destruction ', which is full of actions and instruments of action 3, which is large, and which is extended by means of attachments °, which is rendered unsteady by avarice and desire‘, which is produced by ignorance of various (matters) *, which is attended upon by fear and delusion, and which is the cause of the delusion of all beings, which moves towards joy and pleasure‘, which has desire and wrath as its appurtenances, which is made up of (the entities) beginning with the Mahat and ending with the gross elements’, which is unchecked, the imperishable source (of all) *, the speed of which is like that of the mind, and which is (never) fatigued. This wheel of life, which is associated with the pairs of opposites, and which is devoid of consciousness, all the world, together with the immortals, should cast away, abridge, and check*. That man, among all creatures, who always ' Revolves in the midst of,=lives upon, is fed by, Nilakan/sha. * T.e. the organs of action, I presume. * The more attachments one has, the more one is tied down to worldly life, and the more comprehensive such life becomes. ‘ Avarice is coveting another's wealth when one has one’s own ; desire is the wish for that which one has not. ® Nilakas/ka reads ‘ vititra,’ which he renders to mean diversified, as being made up of the three qualities, ignorance there being the same thing as Prakriti, which is probably a better sense altogether than that obtainable from Arguna Misra’s reading. * Which moves by attachment to external pleasures, &c., Nflakaz/ha. See p. 300 supra. * Le. all the world developed from Prakr:ti—a common phrase. ® This is Nflakastha’s forced meaning. But the text here is doubtful. Perhaps the sense is ‘in which production and dissolution are going on unchecked.’ ® See p. 344 note. For the last word, the variant here is sthApayet, make steady or stop. 358 ANuGITA.
3® This is Nflakastha’s forced meaning. But the text here is doubtful. Perhaps the sense is ‘in which production and dissolution are going on unchecked.’ ® See p. 344 note. For the last word, the variant here is sthApayet, make steady or stop. 358 ANuGITA. accurately understands the movement and stoppage ' of the wheel of life is never deluded. (That) sage, released from all impressions*, transcending all pairs of opposites, and released from all sins, attains the highest goal. The householder, and the Brahmaférin, the forester, and also the beggar?, all these four orders are stated to have the order of householder for their basis. Whatever system of rules* is prescribed in this world, to follow it is good ; this has been celebrated from ancient times *. He who has been first refined by ceremonies *, and who has duly observed vows, being (born) in a caste of (high) qualifications’, and who understands the Vedas, should return * (from his preceptor’s house). Always devoted to his own wife, behaving like? good men, with his senses restrained, and full of faith, one should perform the five sacrifices * in this world. The sage who eats what remains after (offerings) to deities" and guests, who is devoted to Vedic rites, who duly performs sacrifices and * Te. the causes of the revolution and stoppage, Nilakas/ha. * Impressions of previous actions, delusions, &c. And see p. 247 supra. ® T.e. the SamnyAsin. * Sastra. Cf. Gité, p. 117. ® «Such is the eternal fame,’ literally. * J.e. on whom the Vedic rites or Samskaras are duly performed. And see Gita, p. 122. T Te. one of the three higher castes. * The original is the technical word for the return of a Brahma- A4rin after finishing his studies. He is describing the ‘householder.’ ® Le. following the rule of conduct sanctioned by the good. ” Vide Williams’ Dictionary, s.v. mahdyagf@a; Asvalayana Grrhya II, 1, 3; Manu II, 69; IV, 21. 4 Cf. Gita, p. 62; a guest must always be fed, and unless he is satisfied the host must not eat. Cf. Santi Parvan (Moksha), chap. 192, st. 15; Manu II, 106; Apastamba II; 3, 7, 3- CHAPTER XXX, 24. 359
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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