Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
150. 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 way in a carriage’ drawn by horses, and going swiftly, such is the progress of the men of understanding. Having climbed up a mountain one should not look at the surface of the earth*. One sees a man travelling in a chariot, and void of intelligence, afflicted by reason of the chariot. As far as there is a carriage-path, he goes in the carriage; where the carriage-path stops, a learned man goes on abandoning the carriage. So travels the talented man, who understands the procedure respecting (knowledge of the) truth and devotion®, and who knows about the qualities, comprehending the gradations‘ one above the other. As one who without a boat dives into the ocean with his arms only, through delusion, undoubtedly wishes for destruction; while a wise man likewise knowing distinctions &, and having a boat with good oars, goes in the water without fatigue, and soon crosses the reservoir, and having crossed (it) goes to the other shore, throwing 1 Te. the Sastras, says Nilakantha. Cf. Gitd, p. 117. * When one has arrived at knowledge,—the highest seat, says Nflakax/ka,—one need not perform the dictates of the Sastras, which are only preliminary to the acquisition of knowledge. Cf. G4, pp. 48, 73. Cf. as to this figure of the chariot and the next one about the boat, Brrhadfranyaka, p. 695. * I adopt Arguna’s rendering of the original here, viz. Yoga. The meaning, on that rendering, is the same as it is in the Gft4. “ According to Arguna Misra, action with desire, action without desire, and lastly, knowledge. According to Nilakan/ha, action laid down in the Sasiras, then Yoga, and then the condition of Hassa, Paramahamsa, &c. ® Literally, one knowing divisions. I presume the meaning is distinctions between various things as to which suits which, and so forth. The boat, says Nflakan/Aa, is a preceptor, and even a preceptor is not to be sought for after a man has achieved Yoga; hence the text proceeds to speak further on of casting aside the boat. Wishes for destruction=is sure to meet destruction. 382 anucirTA.
2The boat, says Nflakan/Aa, is a preceptor, and even a preceptor is not to be sought for after a man has achieved Yoga; hence the text proceeds to speak further on of casting aside the boat. Wishes for destruction=is sure to meet destruction. 382 anucirTA. aside the boat, and devoid of (the thought that this or that is) mine. This has been already explained by the parallel of the carriage and pedestrian. One who has come by delusion through affection, adheres to that like a fisherman to his boat, being overcome by (the thought that this or that is) mine. It is not possible to move on land after embarking in a boat. And likewise one cannot move in water after entering a carriage. Thus there are various actions in regard to different objects’. And as action is performed in this world, so does it result to them*. That which sages by their understanding meditate upon, which is void of any smell whatever, void of taste, and void of colour, touch, or sound, that is called the Pradhana*. Now that Pradhana is unperceived; a development of the unperceived is the Mahat; and a development of the Pradhana (when it is) become Mahat is egoism. From egoism is produced the development, namely, the great elements; and of the elements respectively, objects of sense are verily stated to be the development *. The unperceived is of the nature of seed‘, and also productive in its essence. And we have heard 1 Ie. appertaining to the various orders of householders, &c., Nilakan/ha. But I am not aware of any authority for this sense of vishaya. * T.e. those who perform them. * Nilakan/ha says, ‘ Having stated above the means of knowledge, he now states the proper object of knowledge.’ * See p. 332 supra. The original for development is gusa, literally quality. * The meaning of this passage seems to be identical with that of Sankhya-kariké 3. Productive (Prasavatmakam) is probably to be explained as Prasavadharmi is at SAnkhya-kariké 11 (see commentary of Vataspati, pp. 59, 60), viz. always undergoing development. The great elements are of course the tanmatras. CHAPTER XXXV, 42. 383
3Productive (Prasavatmakam) is probably to be explained as Prasavadharmi is at SAnkhya-kariké 11 (see commentary of Vataspati, pp. 59, 60), viz. always undergoing development. The great elements are of course the tanmatras. CHAPTER XXXV, 42. 383 that the great self is of the nature of seed and a product. Egoism is of the nature of seed and a product also again and again. And the five great elements are verily of the nature of seed and products. The objects of the five elements are of the nature of seed}, but they do not yield products. Learn about their properties. Now space has one quality, air is said to have two qualities ; it is said that light has three qualities; and water, too, is of four qualities; and earth, abounding with movables and immovables, the divine source of all entities, full of examples of agreeable and disagreeable (things), should be understood to be of five qualities*. Sound, touch, colour likewise, taste, and smell as the fifth—these, O best of the twice-born |! should be understood to be the five qualities of earth. Smell always belongs to the earth*; and smell is stated to be (of) numerous descriptions. I will state at length the numerous qualities of smell‘. Smell is agreeable or disagreeable, sweet, sour, and bitter likewise, diffusive and compact also, soft, and rough, and clear also'—thus should * This is not clear, unless ‘ product’ above means productive, and seed means a product, it being a product of the ankura or sprout. Nilakan‘ha says, ‘seed=cause; product=effect. The unperceived is an effect, and so the contrary doctrine of the Sankhya is here shown to be wrong. The objects are causes, as their enjoyment causes an impression.’ * See pp. 285, 286 supra. * That is to say, smell is the special property of the earth only, the other qualities are common to it with the other elements. The word in the original is gusa or quality everywhere. * See Santi Parvan (Moksha Dharma), chap. 184, st. 27. * Bitter, Nflakan/ha exemplifies by the smell of the chili, apparently interpreting kafvi, as it may be interpreted, to mean sharp ; diffusive = overcoming all other smells, like Asafoetida; compact= made up of many smells. Nilaka#/ha adds, that soft is like that of 384 ANuGITA.
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.
150. 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 way in a carriage’ drawn by horses, and going swiftly, such is the progress of the men of understanding. Having climbed up a mountain one should not look at the surface of the earth*. One sees a man travelling in a chariot, and void of intelligence, afflicted by reason of the chariot. As far as there is a carriage-path, he goes in the carriage; where the carriage-path stops, a learned man goes on abandoning the carriage. So travels the talented man, who understands the procedure respecting (knowledge of the) truth and devotion®, and who knows about the qualities, comprehending the gradations‘ one above the other. As one who without a boat dives into the ocean with his arms only, through delusion, undoubtedly wishes for destruction; while a wise man likewise knowing distinctions &, and having a boat with good oars, goes in the water without fatigue, and soon crosses the reservoir, and having crossed (it) goes to the other shore, throwing 1 Te. the Sastras, says Nilakantha. Cf. Gitd, p. 117. * When one has arrived at knowledge,—the highest seat, says Nflakax/ka,—one need not perform the dictates of the Sastras, which are only preliminary to the acquisition of knowledge. Cf. G4, pp. 48, 73. Cf. as to this figure of the chariot and the next one about the boat, Brrhadfranyaka, p. 695. * I adopt Arguna’s rendering of the original here, viz. Yoga. The meaning, on that rendering, is the same as it is in the Gft4. “ According to Arguna Misra, action with desire, action without desire, and lastly, knowledge. According to Nilakan/ha, action laid down in the Sasiras, then Yoga, and then the condition of Hassa, Paramahamsa, &c. ® Literally, one knowing divisions. I presume the meaning is distinctions between various things as to which suits which, and so forth. The boat, says Nflakan/Aa, is a preceptor, and even a preceptor is not to be sought for after a man has achieved Yoga; hence the text proceeds to speak further on of casting aside the boat. Wishes for destruction=is sure to meet destruction. 382 anucirTA.
2The boat, says Nflakan/Aa, is a preceptor, and even a preceptor is not to be sought for after a man has achieved Yoga; hence the text proceeds to speak further on of casting aside the boat. Wishes for destruction=is sure to meet destruction. 382 anucirTA. aside the boat, and devoid of (the thought that this or that is) mine. This has been already explained by the parallel of the carriage and pedestrian. One who has come by delusion through affection, adheres to that like a fisherman to his boat, being overcome by (the thought that this or that is) mine. It is not possible to move on land after embarking in a boat. And likewise one cannot move in water after entering a carriage. Thus there are various actions in regard to different objects’. And as action is performed in this world, so does it result to them*. That which sages by their understanding meditate upon, which is void of any smell whatever, void of taste, and void of colour, touch, or sound, that is called the Pradhana*. Now that Pradhana is unperceived; a development of the unperceived is the Mahat; and a development of the Pradhana (when it is) become Mahat is egoism. From egoism is produced the development, namely, the great elements; and of the elements respectively, objects of sense are verily stated to be the development *. The unperceived is of the nature of seed‘, and also productive in its essence. And we have heard 1 Ie. appertaining to the various orders of householders, &c., Nilakan/ha. But I am not aware of any authority for this sense of vishaya. * T.e. those who perform them. * Nilakan/ha says, ‘ Having stated above the means of knowledge, he now states the proper object of knowledge.’ * See p. 332 supra. The original for development is gusa, literally quality. * The meaning of this passage seems to be identical with that of Sankhya-kariké 3. Productive (Prasavatmakam) is probably to be explained as Prasavadharmi is at SAnkhya-kariké 11 (see commentary of Vataspati, pp. 59, 60), viz. always undergoing development. The great elements are of course the tanmatras. CHAPTER XXXV, 42. 383
3Productive (Prasavatmakam) is probably to be explained as Prasavadharmi is at SAnkhya-kariké 11 (see commentary of Vataspati, pp. 59, 60), viz. always undergoing development. The great elements are of course the tanmatras. CHAPTER XXXV, 42. 383 that the great self is of the nature of seed and a product. Egoism is of the nature of seed and a product also again and again. And the five great elements are verily of the nature of seed and products. The objects of the five elements are of the nature of seed}, but they do not yield products. Learn about their properties. Now space has one quality, air is said to have two qualities ; it is said that light has three qualities; and water, too, is of four qualities; and earth, abounding with movables and immovables, the divine source of all entities, full of examples of agreeable and disagreeable (things), should be understood to be of five qualities*. Sound, touch, colour likewise, taste, and smell as the fifth—these, O best of the twice-born |! should be understood to be the five qualities of earth. Smell always belongs to the earth*; and smell is stated to be (of) numerous descriptions. I will state at length the numerous qualities of smell‘. Smell is agreeable or disagreeable, sweet, sour, and bitter likewise, diffusive and compact also, soft, and rough, and clear also'—thus should * This is not clear, unless ‘ product’ above means productive, and seed means a product, it being a product of the ankura or sprout. Nilakan‘ha says, ‘seed=cause; product=effect. The unperceived is an effect, and so the contrary doctrine of the Sankhya is here shown to be wrong. The objects are causes, as their enjoyment causes an impression.’ * See pp. 285, 286 supra. * That is to say, smell is the special property of the earth only, the other qualities are common to it with the other elements. The word in the original is gusa or quality everywhere. * See Santi Parvan (Moksha Dharma), chap. 184, st. 27. * Bitter, Nflakan/ha exemplifies by the smell of the chili, apparently interpreting kafvi, as it may be interpreted, to mean sharp ; diffusive = overcoming all other smells, like Asafoetida; compact= made up of many smells. Nilaka#/ha adds, that soft is like that of 384 ANuGITA.
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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