Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1p. 234 supra, but further on the phrase ‘having a tranquil self’ occurs, where the latter sense is not quite suitable. See Gft4, p. 51, and Yoga-sftra I, 33. ' Le. the specific modes which are mentioned of control of lifewinds, e. g. at Git4, p. 61, or Yoga-sitra II, 49 seq. * Nflakan/ha proposes two interpretations of this. He says the ten are the eight mentioned in Yoga-sftra II, 29, and in addition tarka and vairigya (as to which see Yoga-sfttra I, 15 and 17). To make up the twelve he substitutes for the last two the four named at Yoga-sitra I, 33. He also suggests that ‘ten or twelve’ may mean twenty-two, which he makes up thus. The five modes of yama (Yoga-sdtra II, 30), five of niyama (ibid. 32), the remaining six in Yoga-sitra II, 29, the four in Yoga-sdtra I, 33, and tarka and vairagya as before. 3 The twenty-four are the elements according to the Sankhya system. See Sdénkhya-sira, p. 11, and p. 368 supra. That which is beyond them is Purusha. ‘ The unperceived, it should be noted, is made up of the three qualities; the predominance of goodness indicates enlightenment or knowledge. Cf. Gitd, p. 108. * The middle term in the inference being, says Arguna Misra, the enlightening effect of the quality in question. * Cf. p. 167 supra. * The original is tyaga, which Arguna Misra renders by ‘abandonment of all belongings;’ renunciation, scil. of fruit. Cf. Gtel, p. 321, and p. 114. 374 anucttA, duct of the quality of goodness. By this very inference the wise verily believe in the Being and nature as one, there is no doubt of that. Some learned men. who are devoted to knowledge, assert the unity of the Kshetrag#a and nature’, But that is not correct. That they are always distinct (from one another) is also (said) without (due) consideration*. Distinction and also association® should be accurately understood. Unity and diversity ‘ are likewise laid down. Such is the doctrine of the learned. Between -the gnat and the udumbara® there is observed unity and diversity also. As a fish is in water distinct (from it), such is their relation; (such is) the relation of the drops of water with the leaf of the lotus. ‘ The preceptor said: Then those Brahmazas, who were the best of sages, having again felt doubts, interrogated the grandsire of the people who spoke to them thus. * Here, says Nilakassha, the author indicates an objection to the proposition stated just before. But the passage is not clear. * This, says Nilakav/ha, is a reply to the Sankhyas, who hold the two to be distinct. Nflakanéha adds, that if the two are distinct. nature will, conceivably, adhere even to an emancipated creature; and if they are one, then the being or self would be really engaging in action and so forth, and that activity being really a property of the self, could not be destroyed save by the destruction of the self. Hence that view is also wrong. > Like that of sea and wave, Nflakansha.
2Hence that view is also wrong. > Like that of sea and wave, Nflakansha. * Unity of Brahman and diversity of manifestation of nature, Arguna Misra, who adds—by reason of the association they are spoken of as one, by reason of the unity and diversity they are distinct. The next sentence contains three parallel cases. * Cf. as to all this, Santi Parvan, chap. 194, st. 38 seq. (Moksha Dharma); chap. 249, st. 20 seq.; chap. 285, st. 33 seq. CHAPTER XXXIV, 7. 375 Cuarter XXXIV. The sages said: Which (form of) piety is deemed to be the most worthy of being performed ? We observe the various modes of piety to be as it were contradictory. Some say (it ' remains) after the body (is destroyed) ; some say that is not so. Some (say) everything ? is doubtful ; and others that there is no doubt. Some say the permanent (principle) is impermanent, and others, too, that it exists, and (others) that it exists not®. Some (say it is) of one form or twofold, and others (that it is) mixed‘. Some Brahmanzas, too, who know the Brahman and perceive the truth, believe it to be one ; others distinct ; and others again (that it is) manifold’. Some say both time and space (exist)*, and others that that is not so. Some have matted hair and skins; and some (are) clean-shaven and without covering. Some people are for bathing ; some for the omission’ of bathing. Some are for taking food; others are intent on fasting. Some people extol action, and 1 Le. the piety, Arguna Misra; the self, Nilakansha. * Te. such as piety, &c., Arguna Misra. ® I follow Arguna Misra, who says ‘permanent’ means soul, &c. The correct expression would seem to be ‘that which is called permanent by others is impermanent.’ * This is the view of those who hold the theory of Parixdma, or development, says Arguna Misra. * «To be one’=knowledge to be all of one description, ‘ distinct’=knowledge having various entities for its distinct objects (this is the view of the holders of the Vigfdnavada, says Arguna Misra); manifold=that the selfs are numberless. The words here are nearly identical with those at Gft4, p. 83, see note 4 there. * I.e. help in action, Arguna Misra. T See Apastamba I, 1, 1, 2 (comment). 376 anucitA. others tranquillity. Some extol final emancipation ; some various kinds of enjoyments; some wish for riches, and others indigence. Some (say) means? should be resorted to; others that that is not so. Some are devoted to harmlessness, and some given up to destruction; some are for merit and glory: and others say that is not so. Some are devoted to goodness ; some are in the midst of doubts; some are for pleasure, and some for pain*. Some people (say) meditation *, other Brahmazas (say) sacrifice, and others, gifts; but others extol penance, and other persons sacred study; some knowledge, and renunciation‘; and those who ponder on the elements‘, nature®*. Some extol everything, and others nothing’.
3Some people (say) meditation *, other Brahmazas (say) sacrifice, and others, gifts; but others extol penance, and other persons sacred study; some knowledge, and renunciation‘; and those who ponder on the elements‘, nature®*. Some extol everything, and others nothing’. 1 Le. for the acquisition of anything desirable, Arguna Misra, who adds, ‘ by those who wish for piety.’ Nilakan/ka says means= ‘meditation and so forth;’ as to ‘that is not so’ he cites what he calls a Sruti, which is however one of the K4rik4és of Gaudapdda on the Mandukya; see p. 432. 2 This, too, is not quite clear, but Nflakas/ha says, ‘ meditation should be practised for release from pain, and for acquisition of pleasure ;’ ‘and others say not so, it should be done without desire.’ * That is to say, they hold that meditation should be practised. * Arguna Misra seems to take this to mean ‘renunciation of knowledge,’ i.e. a blank, and says this was the view of the Madhyamikas,—I suppose the M&dhyamika Bauddhas. * Le. the Xarvakas, Arguna Misra. * Svetisvatara, p. 276, and Sankara’s commentary there. * Were there optimists and pessimists at the time of the Anvgit@ in India? This verse, however, does not occur in some MSS. Nflakan/ha’s note on this passage may be of some interest. He says, *Some hold that the self exists after the body is lost ; others, that is the Lok4yatas or X4rvikas, hold the contrary. Everything doubiful is the view of the Sy4dv4dins; nothing doubtful that of the Tairthikas, the great teachers (I presume, about their own respective doctrines). Everything impermanent, Tarkikas; permanent, Mfm4ersakas ; nothing exists, the Sdnyavadins; something exists, but only momentarily, CHAPTER XXXIV, 17. 377 And, O best of the gods! piety being thus confused and abounding in contradictions, we are deluded, and come to no determination. People are acting, (saying) this is good, this is good. And he who is attached to a certain (form of) piety, always esteems that. Here (therefore) our understanding breaks down, and our mind is disttacted. We wish, O best (of beings)! to be informed of what is good. Be pleased now to proceed to state what is (so) mysterious, and what is the cause of the connexion between the Kshetrag#a and nature. Thus addressed by those Brahmaazas, the venerable, holy,and talented creator of worlds told them accurately (what they asked).
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.
1p. 234 supra, but further on the phrase ‘having a tranquil self’ occurs, where the latter sense is not quite suitable. See Gft4, p. 51, and Yoga-sftra I, 33. ' Le. the specific modes which are mentioned of control of lifewinds, e. g. at Git4, p. 61, or Yoga-sitra II, 49 seq. * Nflakan/ha proposes two interpretations of this. He says the ten are the eight mentioned in Yoga-sftra II, 29, and in addition tarka and vairigya (as to which see Yoga-sfttra I, 15 and 17). To make up the twelve he substitutes for the last two the four named at Yoga-sitra I, 33. He also suggests that ‘ten or twelve’ may mean twenty-two, which he makes up thus. The five modes of yama (Yoga-sdtra II, 30), five of niyama (ibid. 32), the remaining six in Yoga-sitra II, 29, the four in Yoga-sdtra I, 33, and tarka and vairagya as before. 3 The twenty-four are the elements according to the Sankhya system. See Sdénkhya-sira, p. 11, and p. 368 supra. That which is beyond them is Purusha. ‘ The unperceived, it should be noted, is made up of the three qualities; the predominance of goodness indicates enlightenment or knowledge. Cf. Gitd, p. 108. * The middle term in the inference being, says Arguna Misra, the enlightening effect of the quality in question. * Cf. p. 167 supra. * The original is tyaga, which Arguna Misra renders by ‘abandonment of all belongings;’ renunciation, scil. of fruit. Cf. Gtel, p. 321, and p. 114. 374 anucttA, duct of the quality of goodness. By this very inference the wise verily believe in the Being and nature as one, there is no doubt of that. Some learned men. who are devoted to knowledge, assert the unity of the Kshetrag#a and nature’, But that is not correct. That they are always distinct (from one another) is also (said) without (due) consideration*. Distinction and also association® should be accurately understood. Unity and diversity ‘ are likewise laid down. Such is the doctrine of the learned. Between -the gnat and the udumbara® there is observed unity and diversity also. As a fish is in water distinct (from it), such is their relation; (such is) the relation of the drops of water with the leaf of the lotus. ‘ The preceptor said: Then those Brahmazas, who were the best of sages, having again felt doubts, interrogated the grandsire of the people who spoke to them thus. * Here, says Nilakassha, the author indicates an objection to the proposition stated just before. But the passage is not clear. * This, says Nilakav/ha, is a reply to the Sankhyas, who hold the two to be distinct. Nflakanéha adds, that if the two are distinct. nature will, conceivably, adhere even to an emancipated creature; and if they are one, then the being or self would be really engaging in action and so forth, and that activity being really a property of the self, could not be destroyed save by the destruction of the self. Hence that view is also wrong. > Like that of sea and wave, Nflakansha.
2Hence that view is also wrong. > Like that of sea and wave, Nflakansha. * Unity of Brahman and diversity of manifestation of nature, Arguna Misra, who adds—by reason of the association they are spoken of as one, by reason of the unity and diversity they are distinct. The next sentence contains three parallel cases. * Cf. as to all this, Santi Parvan, chap. 194, st. 38 seq. (Moksha Dharma); chap. 249, st. 20 seq.; chap. 285, st. 33 seq. CHAPTER XXXIV, 7. 375 Cuarter XXXIV. The sages said: Which (form of) piety is deemed to be the most worthy of being performed ? We observe the various modes of piety to be as it were contradictory. Some say (it ' remains) after the body (is destroyed) ; some say that is not so. Some (say) everything ? is doubtful ; and others that there is no doubt. Some say the permanent (principle) is impermanent, and others, too, that it exists, and (others) that it exists not®. Some (say it is) of one form or twofold, and others (that it is) mixed‘. Some Brahmanzas, too, who know the Brahman and perceive the truth, believe it to be one ; others distinct ; and others again (that it is) manifold’. Some say both time and space (exist)*, and others that that is not so. Some have matted hair and skins; and some (are) clean-shaven and without covering. Some people are for bathing ; some for the omission’ of bathing. Some are for taking food; others are intent on fasting. Some people extol action, and 1 Le. the piety, Arguna Misra; the self, Nilakansha. * Te. such as piety, &c., Arguna Misra. ® I follow Arguna Misra, who says ‘permanent’ means soul, &c. The correct expression would seem to be ‘that which is called permanent by others is impermanent.’ * This is the view of those who hold the theory of Parixdma, or development, says Arguna Misra. * «To be one’=knowledge to be all of one description, ‘ distinct’=knowledge having various entities for its distinct objects (this is the view of the holders of the Vigfdnavada, says Arguna Misra); manifold=that the selfs are numberless. The words here are nearly identical with those at Gft4, p. 83, see note 4 there. * I.e. help in action, Arguna Misra. T See Apastamba I, 1, 1, 2 (comment). 376 anucitA. others tranquillity. Some extol final emancipation ; some various kinds of enjoyments; some wish for riches, and others indigence. Some (say) means? should be resorted to; others that that is not so. Some are devoted to harmlessness, and some given up to destruction; some are for merit and glory: and others say that is not so. Some are devoted to goodness ; some are in the midst of doubts; some are for pleasure, and some for pain*. Some people (say) meditation *, other Brahmazas (say) sacrifice, and others, gifts; but others extol penance, and other persons sacred study; some knowledge, and renunciation‘; and those who ponder on the elements‘, nature®*. Some extol everything, and others nothing’.
3Some people (say) meditation *, other Brahmazas (say) sacrifice, and others, gifts; but others extol penance, and other persons sacred study; some knowledge, and renunciation‘; and those who ponder on the elements‘, nature®*. Some extol everything, and others nothing’. 1 Le. for the acquisition of anything desirable, Arguna Misra, who adds, ‘ by those who wish for piety.’ Nilakan/ka says means= ‘meditation and so forth;’ as to ‘that is not so’ he cites what he calls a Sruti, which is however one of the K4rik4és of Gaudapdda on the Mandukya; see p. 432. 2 This, too, is not quite clear, but Nflakas/ha says, ‘ meditation should be practised for release from pain, and for acquisition of pleasure ;’ ‘and others say not so, it should be done without desire.’ * That is to say, they hold that meditation should be practised. * Arguna Misra seems to take this to mean ‘renunciation of knowledge,’ i.e. a blank, and says this was the view of the Madhyamikas,—I suppose the M&dhyamika Bauddhas. * Le. the Xarvakas, Arguna Misra. * Svetisvatara, p. 276, and Sankara’s commentary there. * Were there optimists and pessimists at the time of the Anvgit@ in India? This verse, however, does not occur in some MSS. Nflakan/ha’s note on this passage may be of some interest. He says, *Some hold that the self exists after the body is lost ; others, that is the Lok4yatas or X4rvikas, hold the contrary. Everything doubiful is the view of the Sy4dv4dins; nothing doubtful that of the Tairthikas, the great teachers (I presume, about their own respective doctrines). Everything impermanent, Tarkikas; permanent, Mfm4ersakas ; nothing exists, the Sdnyavadins; something exists, but only momentarily, CHAPTER XXXIV, 17. 377 And, O best of the gods! piety being thus confused and abounding in contradictions, we are deluded, and come to no determination. People are acting, (saying) this is good, this is good. And he who is attached to a certain (form of) piety, always esteems that. Here (therefore) our understanding breaks down, and our mind is disttacted. We wish, O best (of beings)! to be informed of what is good. Be pleased now to proceed to state what is (so) mysterious, and what is the cause of the connexion between the Kshetrag#a and nature. Thus addressed by those Brahmaazas, the venerable, holy,and talented creator of worlds told them accurately (what they asked).
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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