Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1to 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). Saugatas; knowledge is one, but the ego and non-ego are two different principles, the Yog4Aaras ; mixed, Udulomas; one, is the view of the worshippers of the Brahman as possessed of qualities ; distinct, other Mfm4msakas, who hold that the special actions are the cause (of everything, is meant, I presume); manifold=the atomists ; time and space=astrologers. Those who “say that is not so,” that is to say, that what we see has no real existence at all, are the Vriddhas, ancient philosophers ; omission to bathe =the condition of Naish/A4ika BrahmaAérins; bathing=householder’s condition ; “means should be resorted to, that is not so,” those who are against all meditation, &c., according to the Sruti text, which Nflakastha quotes; ‘‘ merit and glory, that is not so,” some say there is no merit as the Lokfyatas or Xarvakas; ‘“knowledge, renunciation,” the former is to be gained only by means of the latter; “ponder on elements” =:who are intent on the investigation of the true nature of things; nature=abundance of resources, by which alone knowledge is produced, not by mere renunciation.’ It will be understood, that this commentary assumes a different syntactical construction of the original in some places from that adopted in our translation. 378 ANUGITA. CHaPTER XXXV. Brahman said: Well then, I will declare to you what you ask of me, O best (of men)! Learn what a preceptor told a pupil who went to him. Hearing it all, deliberate on it properly. Non-destruction of all creatures, that is deemed to be the greatest duty'. This is the highest seat*, free from vexation and holy in character. The ancients who perceived the established (truth) call knowledge the highest happiness. Therefore by pure knowledge one is released from all sins. And those who are constantly engaged in destruction, and who are infidels® in their conduct, and who entertain avarice and delusion, go verily to hell. Those who without sloth perform actions with expectations, rejoice in this world, being born again andagain. But those wise and talented men, who perform actions with faith, free from any connexion with expectations, perceive correctly*. Now I will proceed to state how the association and dissociation of Kshetrag#a and nature (take place). Learn that, O best (of men)! The relation here is said to be that between the object and subject®, The subject 1 See p. 29% supra, and note 3 there. 3 So literally; the sense is—that which one is to aim at.
2Learn that, O best (of men)! The relation here is said to be that between the object and subject®, The subject 1 See p. 29% supra, and note 3 there. 3 So literally; the sense is—that which one is to aim at. 3 The original is nAstika, the contrary of that ‘4stikya,’ which at Gtt4, p. 126, we have rendered by ‘ belief (in a future world),’ following Sridhara. Ram4nuga, whose commentary came to hand too late for any other than a very occasional use in the translation of the Gité, renders it by ‘ belief in the truth of the teaching of the Vedas.’ * Te. learn the truth. * I use the terms subject and object here in the philosophical sense explained by Sir W. Hamilton, viz. the thinking agent and the object of thought respectively. And cf. also the passage referred to in note 3 on p. 379 infra. CHAPTER XXXV, I5. 379 is always the being, and nature is stated to be the object. It has been explained in the above mode, as (having the relation) of the gnat and the udumbara?. Nature which is non-intelligent knows nothing, though it is the object of enjoyment?. Who enjoys and what is enjoyed? is learnt from the SAstras. Nature is said always to abound in the pairs of opposites, and to be constituted of the qualities; the Kshetrag#ia is free from the pairs of opposites, devoid of parts, and in essence free from the qualities. He abides in everything alike‘, and is connected with (all) knowledge*®; and he always enjoys nature as a lotus-leaf (enjoys) water. Even brought into contact with all qualities, a learned man remains untainted*. There is no doubt that the being is unattached just like the unsteady drop of water placed upon a lotus-leaf’. It is established that nature is the property*® of the being. And the relation of the two is like that of matter and the maker*. As one goes into (a) dark (place) taking a light (with him), so those who wish for the supreme go with the light of nature’*. While there is oil * P. 374 supra, The relation is one of close connexion, coupled with some identity of nature (because, says Nflakan/fa, an entirely ’ extraneous thing could not get into the inside of the fruit, and the gnat’s body therefore must have come from the fruit itself), but still the elements are distinct. * See p. 371 supra, note 4. * Cf. Maitrf, p. 108. * Cf. Gfté, pp. 105, 106. * Knowledge of the Kshetrag#a forms part of all real knowledge. Arguna Misra’s reading and interpretation are different. He says, ‘As he is seen coming to light everywhere alike, so,’ &c. ® Cf. Git4, pp. g5-110. 7 Again the common simile. * The original is dravya, rendered ‘ matter’ in the next sentence. Arguna Misra paraphrases it by ‘ upakarana,’ paraphernalia. ® So the original, the sense is not clear. Butsee Svetdsvatara, p. 368. * Knowledge, which, says Nflakas/ha, is a manifestation of nature. Arguna Misra says the knowledge of the truth which the 380 anucirA.
3Arguna Misra paraphrases it by ‘ upakarana,’ paraphernalia. ® So the original, the sense is not clear. Butsee Svetdsvatara, p. 368. * Knowledge, which, says Nflakas/ha, is a manifestation of nature. Arguna Misra says the knowledge of the truth which the 380 anucirA. and wick’, the light shines; but the flame is extinguished when the oil and wick are exhausted. Thus nature is perceived?; the being is laid down (as being) unperceived. Understand this, O Brahmazas! Well now, I will tell you something more. One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). And one who is possessed of knowledge enhances (his) happiness even with a fourth share*. Thus should one understand the accomplishment of piety by (apt) means. For the talented man who knows (these) means, attains supreme happiness‘. As a man travelling along some way without provisions for the journey, travels with great discomfort, and may even be destroyed on the way, so should one understand, that by action® the fruit is or is not produced. For a man to see within (his) self* what is agreeable and what is disagreeable to him is good. And as one who is devoid of a perception of the truth rashly travels on foot by a long way unseen before ’, while (another) goes by the same self acquires is by means of nature. Cf. Sankhya-k4rik4 56, and comment. ? So Nilakan/ha. Arguna Misra does not take gura here to mean ‘ wick.’ * T.e., I presume, in its manifestations; it is perceived for some time and then vanishes. Cf. Sankhya-k4rik4 59-61; the Purusha is not ‘ perceived’ in this sense. * Viz. of admonition, Arguna Misra. * Cf. Gita, p. 70, where the same phrase occurs. ® The fruit of this is uncertain; knowledge which is in one’s self is the thing to be worked for. * Ie. the mind, Nilakan‘ha. The meaning is, he should not care for external pleasure and pain. Cf. Git4, inter alia, p. 50. 1 This seems to be so left imperfect in the original. The construction seems to be this: the progress of the latter is as great as that of one who drives in a chariot as compared with that of one who goes on foot with much suffering. Cf. the construction on next page. CHAPTER XXxv, 28. 381
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.
1to 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). Saugatas; knowledge is one, but the ego and non-ego are two different principles, the Yog4Aaras ; mixed, Udulomas; one, is the view of the worshippers of the Brahman as possessed of qualities ; distinct, other Mfm4msakas, who hold that the special actions are the cause (of everything, is meant, I presume); manifold=the atomists ; time and space=astrologers. Those who “say that is not so,” that is to say, that what we see has no real existence at all, are the Vriddhas, ancient philosophers ; omission to bathe =the condition of Naish/A4ika BrahmaAérins; bathing=householder’s condition ; “means should be resorted to, that is not so,” those who are against all meditation, &c., according to the Sruti text, which Nflakastha quotes; ‘‘ merit and glory, that is not so,” some say there is no merit as the Lokfyatas or Xarvakas; ‘“knowledge, renunciation,” the former is to be gained only by means of the latter; “ponder on elements” =:who are intent on the investigation of the true nature of things; nature=abundance of resources, by which alone knowledge is produced, not by mere renunciation.’ It will be understood, that this commentary assumes a different syntactical construction of the original in some places from that adopted in our translation. 378 ANUGITA. CHaPTER XXXV. Brahman said: Well then, I will declare to you what you ask of me, O best (of men)! Learn what a preceptor told a pupil who went to him. Hearing it all, deliberate on it properly. Non-destruction of all creatures, that is deemed to be the greatest duty'. This is the highest seat*, free from vexation and holy in character. The ancients who perceived the established (truth) call knowledge the highest happiness. Therefore by pure knowledge one is released from all sins. And those who are constantly engaged in destruction, and who are infidels® in their conduct, and who entertain avarice and delusion, go verily to hell. Those who without sloth perform actions with expectations, rejoice in this world, being born again andagain. But those wise and talented men, who perform actions with faith, free from any connexion with expectations, perceive correctly*. Now I will proceed to state how the association and dissociation of Kshetrag#a and nature (take place). Learn that, O best (of men)! The relation here is said to be that between the object and subject®, The subject 1 See p. 29% supra, and note 3 there. 3 So literally; the sense is—that which one is to aim at.
2Learn that, O best (of men)! The relation here is said to be that between the object and subject®, The subject 1 See p. 29% supra, and note 3 there. 3 So literally; the sense is—that which one is to aim at. 3 The original is nAstika, the contrary of that ‘4stikya,’ which at Gtt4, p. 126, we have rendered by ‘ belief (in a future world),’ following Sridhara. Ram4nuga, whose commentary came to hand too late for any other than a very occasional use in the translation of the Gité, renders it by ‘ belief in the truth of the teaching of the Vedas.’ * Te. learn the truth. * I use the terms subject and object here in the philosophical sense explained by Sir W. Hamilton, viz. the thinking agent and the object of thought respectively. And cf. also the passage referred to in note 3 on p. 379 infra. CHAPTER XXXV, I5. 379 is always the being, and nature is stated to be the object. It has been explained in the above mode, as (having the relation) of the gnat and the udumbara?. Nature which is non-intelligent knows nothing, though it is the object of enjoyment?. Who enjoys and what is enjoyed? is learnt from the SAstras. Nature is said always to abound in the pairs of opposites, and to be constituted of the qualities; the Kshetrag#ia is free from the pairs of opposites, devoid of parts, and in essence free from the qualities. He abides in everything alike‘, and is connected with (all) knowledge*®; and he always enjoys nature as a lotus-leaf (enjoys) water. Even brought into contact with all qualities, a learned man remains untainted*. There is no doubt that the being is unattached just like the unsteady drop of water placed upon a lotus-leaf’. It is established that nature is the property*® of the being. And the relation of the two is like that of matter and the maker*. As one goes into (a) dark (place) taking a light (with him), so those who wish for the supreme go with the light of nature’*. While there is oil * P. 374 supra, The relation is one of close connexion, coupled with some identity of nature (because, says Nflakan/fa, an entirely ’ extraneous thing could not get into the inside of the fruit, and the gnat’s body therefore must have come from the fruit itself), but still the elements are distinct. * See p. 371 supra, note 4. * Cf. Maitrf, p. 108. * Cf. Gfté, pp. 105, 106. * Knowledge of the Kshetrag#a forms part of all real knowledge. Arguna Misra’s reading and interpretation are different. He says, ‘As he is seen coming to light everywhere alike, so,’ &c. ® Cf. Git4, pp. g5-110. 7 Again the common simile. * The original is dravya, rendered ‘ matter’ in the next sentence. Arguna Misra paraphrases it by ‘ upakarana,’ paraphernalia. ® So the original, the sense is not clear. Butsee Svetdsvatara, p. 368. * Knowledge, which, says Nflakas/ha, is a manifestation of nature. Arguna Misra says the knowledge of the truth which the 380 anucirA.
3Arguna Misra paraphrases it by ‘ upakarana,’ paraphernalia. ® So the original, the sense is not clear. Butsee Svetdsvatara, p. 368. * Knowledge, which, says Nflakas/ha, is a manifestation of nature. Arguna Misra says the knowledge of the truth which the 380 anucirA. and wick’, the light shines; but the flame is extinguished when the oil and wick are exhausted. Thus nature is perceived?; the being is laid down (as being) unperceived. Understand this, O Brahmazas! Well now, I will tell you something more. One who has a bad understanding does not acquire knowledge even with a thousand (admonitions). And one who is possessed of knowledge enhances (his) happiness even with a fourth share*. Thus should one understand the accomplishment of piety by (apt) means. For the talented man who knows (these) means, attains supreme happiness‘. As a man travelling along some way without provisions for the journey, travels with great discomfort, and may even be destroyed on the way, so should one understand, that by action® the fruit is or is not produced. For a man to see within (his) self* what is agreeable and what is disagreeable to him is good. And as one who is devoid of a perception of the truth rashly travels on foot by a long way unseen before ’, while (another) goes by the same self acquires is by means of nature. Cf. Sankhya-k4rik4 56, and comment. ? So Nilakan/ha. Arguna Misra does not take gura here to mean ‘ wick.’ * T.e., I presume, in its manifestations; it is perceived for some time and then vanishes. Cf. Sankhya-k4rik4 59-61; the Purusha is not ‘ perceived’ in this sense. * Viz. of admonition, Arguna Misra. * Cf. Gita, p. 70, where the same phrase occurs. ® The fruit of this is uncertain; knowledge which is in one’s self is the thing to be worked for. * Ie. the mind, Nilakan‘ha. The meaning is, he should not care for external pleasure and pain. Cf. Git4, inter alia, p. 50. 1 This seems to be so left imperfect in the original. The construction seems to be this: the progress of the latter is as great as that of one who drives in a chariot as compared with that of one who goes on foot with much suffering. Cf. the construction on next page. CHAPTER XXxv, 28. 381
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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