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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1when, as it were, they kill him, when, as it were, they overcome him, when, as it were, an elephant chases him, when, as it were, he falls into a well, he fancies, through ignorance, that danger which he (commonly) sees in waking. But when he fancies that he is, as it were, a god, or that he is, as it were, a king', or “I am this altogether,” that is his highest world *. 21. ‘This indeed is his (true) form, free from desires, free from evil, free from fear*. Now asa man, when embraced by a beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the intelligent (prag7a) Self, knows nothing that is without, nothing that is within. This indeed is his (true) form, in which his wishes are fulfilled, in which the Self (only) is
2predominate, with little bile only, it is green; and if the three elements are equal, it is red. See also Anandagiri’s gloss, where Susruta is quoted. Why this should be inserted here, is not quite clear, except that in sleep the purusha is supposed to move about in the veins. ’ Here, again, the commentator seems to be right, but his interpretation does violence to the context. The dangers which a man sees in his sleep are represented as mere imaginations, so is his idea of being a god or a king, while the idea that he is all this (aham evedam sarvad, i.e. idam sarvam, sce Sankara, p. 873, 1. 11) is represented as the highest and real state. But it is impossible to begin a new sentence with aham evedam sarvam, and though it is true that all the preceding fancies are qualified by iva, I prefer to take deva and ragan as steps leading to the sarvitmatva. * The Madhyandinas repeat here the sentence from yatra supto to pasyati, from the end of § 19. * The Kazva text reads atikkZanda apahatapapma. Sankara explains atid&fanda by atikkhandam, and excuses it as svadhydyadharmah pathah. The MAadhyandinas read atié&hando, but place the whole sentence where the Kazvas put Aptakimam &c., at the end of § 21.
3IV ADHYAYA, 3 BRAHMANA, 23. 169 eee I eee his wish, in which no wish is left,—free from any sorrow |/. 22. ‘Then a father is not a father, a mother not a mother, the worlds not worlds, the gods not gods, the Vedas not Vedas. Then a thief is not a thief, a murderer not a murderer?, a A’Avdala? not a Kandla. a Paulkasa+ not a Paulkasa, a Sramavza® not a Sramazva,a Tadpasa® not a Tapasa. He is not followed by good, not followed by evil, for he has then overcome all the sorrows of the heart *. 23. ‘And when (it is said that) there (in the Sushupti) he does not see, yet he is seeing, though he does not see *®. For sight is inseparable from the
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.
1when, as it were, they kill him, when, as it were, they overcome him, when, as it were, an elephant chases him, when, as it were, he falls into a well, he fancies, through ignorance, that danger which he (commonly) sees in waking. But when he fancies that he is, as it were, a god, or that he is, as it were, a king', or “I am this altogether,” that is his highest world *. 21. ‘This indeed is his (true) form, free from desires, free from evil, free from fear*. Now asa man, when embraced by a beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the intelligent (prag7a) Self, knows nothing that is without, nothing that is within. This indeed is his (true) form, in which his wishes are fulfilled, in which the Self (only) is
2predominate, with little bile only, it is green; and if the three elements are equal, it is red. See also Anandagiri’s gloss, where Susruta is quoted. Why this should be inserted here, is not quite clear, except that in sleep the purusha is supposed to move about in the veins. ’ Here, again, the commentator seems to be right, but his interpretation does violence to the context. The dangers which a man sees in his sleep are represented as mere imaginations, so is his idea of being a god or a king, while the idea that he is all this (aham evedam sarvad, i.e. idam sarvam, sce Sankara, p. 873, 1. 11) is represented as the highest and real state. But it is impossible to begin a new sentence with aham evedam sarvam, and though it is true that all the preceding fancies are qualified by iva, I prefer to take deva and ragan as steps leading to the sarvitmatva. * The Madhyandinas repeat here the sentence from yatra supto to pasyati, from the end of § 19. * The Kazva text reads atikkZanda apahatapapma. Sankara explains atid&fanda by atikkhandam, and excuses it as svadhydyadharmah pathah. The MAadhyandinas read atié&hando, but place the whole sentence where the Kazvas put Aptakimam &c., at the end of § 21.
3IV ADHYAYA, 3 BRAHMANA, 23. 169 eee I eee his wish, in which no wish is left,—free from any sorrow |/. 22. ‘Then a father is not a father, a mother not a mother, the worlds not worlds, the gods not gods, the Vedas not Vedas. Then a thief is not a thief, a murderer not a murderer?, a A’Avdala? not a Kandla. a Paulkasa+ not a Paulkasa, a Sramavza® not a Sramazva,a Tadpasa® not a Tapasa. He is not followed by good, not followed by evil, for he has then overcome all the sorrows of the heart *. 23. ‘And when (it is said that) there (in the Sushupti) he does not see, yet he is seeing, though he does not see *®. For sight is inseparable from the
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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