Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
184; Goldsticker’s Remains, I, 122. * See infra, p. 86; and cf. Sutta Nipata, p. 125. * They are only temporary, not the everlasting seats of the soul, 80 BHAGAVADGITA. who know day and night". On the advent of day, all perceptible things are produced from the unperceived ; and on the advent of night they dissolve in that same (principle) called the unperceived. This same assemblage of entities, being produced again and again, dissolves on the advent of night, and, O son of Prztha! issues forth on the advent of day, without a will of its own*, But there is another entity, unperceived and eternal, and distinct from this unperceived (principle), which is not destroyed when all entities are destroyed. It is called the unperceived, the indestructible; they call it the highest goal. Attaining to it, none returns*. That is my supreme abode. That supreme Being, O son of Pritha! he in whom all these entities dwell‘, and by whom all this is permeated, is to be attained to by reverence not (directed) to another. I will state the times, O descendant of Bharata! at which devotees departing (from this world) go, never to return, or to return. The fire, the flame, the day, ' Cf. Manu I, 73. Sankara says, that this explains why the abodes of Brahm4 and others are said to be not lasting. They are limited by time. As to ages, Sridhara says, a human year is a day and night of the gods. Twelve thousand years made of such days and nights make up the four ages: one thousand such ‘ quaternions of ages’ make up a day, and another thousand a night of Brahm4. Of such days and nights Brahm4 has a hundred years to live. At the close of his life, the universe is destroyed. * Cf. p. 82 infra; also Manu-smrai I, 52; and Kalidésa’s Kum4arasambhava II, 8. * Cf. Kashopanishad, p. 149; and also p. 112 infra. * I.e. by whom, as the cause of them, all these entities are supported ; cf. p. 82 infra. * Sridhara understands ‘the time when,’ in the sentence preceding this, to mean ‘the path indicated by a deity presiding over CHAPTER IX, 2. 81 the bright fortnight, the six months of the northern solstice, departing (from the world) in these, those who know the Brahman go to the Brahman. Smoke, night, the dark fortnight, the six months of the southern solstice, (dying) in these, the devotee goes to the lunar light and returns'. These two paths, bright and dark, are deemed to be eternal in this world *. By the one, (a man) goes never to return, by the other he comes back. Knowing these two paths, O son of Pritha! no devotee is deluded °. Therefore at all times be possessed of devotion, O Arguna! A devotee knowing all this ‘, obtains all the holy fruit which is prescribed for (study of) the Vedas, for sacrifices, and also for penances and gifts, and he attains to the highest and primeval seat. CuapTer IX.
2no devotee is deluded °. Therefore at all times be possessed of devotion, O Arguna! A devotee knowing all this ‘, obtains all the holy fruit which is prescribed for (study of) the Vedas, for sacrifices, and also for penances and gifts, and he attains to the highest and primeval seat. CuapTer IX. Now I will speak to you, who are not given to carping, of that most mysterious knowledge, accompanied by experience, by knowing which you will be released from evil. It is the chief among the sciences, the chief among the mysteries. It is the best means of sanctification. It is imperishable, not time, by which;’ and the fire-flame as included in this, though having no connexion with time. Sankara agrees, though he also suggests that fire means a deity presiding over time. I own I have no clear notion of the meaning of these verses. Cf. KAindogya, P- 342; Brshad-Granyaka-upanishad, p. 1057 seq. Cf Prama-upanishad, p. 64; and Sartraka BhAshya, p. 747 seq. * Le. for those who are fitted for knowledge or action. * Le. does not desire heaven, but devotes himself to the supreme Being, seeing that heavenly bliss is only temporary. * All that is stated in this chapter. (8) G 82 BHAGAVADGITA., opposed to the sacred law. It is to be apprehended directly ', and is easy to practise. O terror of your foes! those men who have no faith in this holy doctrine, return to the path of this mortal world, without attaining to me. This whole universe is pervaded by me in an unperceived form. All entities live in me, but I do not live in them* Nor yet do all entities live in me. See my divine power. Supporting all entities and producing all entities, my self lives not in (those) entities. As the great and ubiquitous atmosphere always remains in space, know that similarly all entities live in me*. At the expiration of a Kalpa, O son of Kuntt! all entities enter my nature; and at the beginning of a Kalpa, I again bring them forth. Taking the control of my own nature‘, I bring forth again and again this whole collection of entities, without a will of its own®, by the power of nature. But, O Arguna! these actions do not fetter* me, who remain like one unconcerned, and who am unattached to those actions. Nature gives birth to movables and immovables through me, the supervisor, and by reason of that?, O son of Kunti! the universe revolves. Deluded people of vain hopes, vain acts, vain know- 1 T.e. by immediate consciousness, not mediately ; ‘not opposed to the sacred law,’ i.e. like the Syena sacrifice for destroying a foe. * Because he is untainted by anything. And therefore also the entities do not live in him, as said in the next sentence. See p. 80 supra. * As space is untainted and unaffected by the air which remains in it, so am I by the entities. * Supra, p. 58. Nature=the unperceived principle. * Cf. p. 80 supra. * I am not affected by the differences in the conditions of these entities. * Viz, the supervision. CHAPTER IX, 18. 83
380 supra. * As space is untainted and unaffected by the air which remains in it, so am I by the entities. * Supra, p. 58. Nature=the unperceived principle. * Cf. p. 80 supra. * I am not affected by the differences in the conditions of these entities. * Viz, the supervision. CHAPTER IX, 18. 83 ledge, whose minds are disordered, and who are inclined to the delusive nature of Asuras and Rakshasas, not knowing my highest nature as great lord of all entities, disregard me as I have assumed a human body*. But the high-souled ones, O son of Prith4! who are inclined to the godlike nature, knowing me as the inexhaustible source of (all) entities, worship me with minds not (turned) elsewhere. Constantly glorifying me, and exerting themselves 3, firm in their vows *, and saluting me with reverence, they worship me, being always devoted. And others again, offering up the sacrifice of knowledge, worship me as one, as distinct, and as all-pervading in numerous forms’. I am the Kratu‘*,I am the Yagia, I am the Svadhé, I the product of the herbs. I am the sacred verse. I too am the sacrificial butter, and I the fire, I the offering’. I am the father of this universe, the mother, the creator, the grandsire, the thing to be known, the means of sanctification, the syllable Om °, the 424, SAman, and Yagus also ; the goal, the sustainer, the lord, the supervisor, the ’ Hope, viz. that some other deity will give them what they want; acts, vain as not offered to the supreme; knowledge, vain as abounding in foolish doubts, &c. * Cf. p. 76 supra. * For a knowledge of the supreme, or for the means of such knowledge. * Vows=veracity, harmlessness, &c. * Sacrifice of knowledge, viz. the knowledge that V4sudeva is all; as one =believing that all is one; as distinct=believing that sun, moon, &c. are different manifestations of ‘me.’ * Kratu is a Vedic sacrifice; Yag#a, a sacrifice laid down in Smritis. Svadh4=offering to the manes; ‘product of the herbs’= food prepared from vegetables, or medicine. * Cf. p. 61 supra. * P. 79 supra. G2 84 BHAGAVADGITA,
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.
184; Goldsticker’s Remains, I, 122. * See infra, p. 86; and cf. Sutta Nipata, p. 125. * They are only temporary, not the everlasting seats of the soul, 80 BHAGAVADGITA. who know day and night". On the advent of day, all perceptible things are produced from the unperceived ; and on the advent of night they dissolve in that same (principle) called the unperceived. This same assemblage of entities, being produced again and again, dissolves on the advent of night, and, O son of Prztha! issues forth on the advent of day, without a will of its own*, But there is another entity, unperceived and eternal, and distinct from this unperceived (principle), which is not destroyed when all entities are destroyed. It is called the unperceived, the indestructible; they call it the highest goal. Attaining to it, none returns*. That is my supreme abode. That supreme Being, O son of Pritha! he in whom all these entities dwell‘, and by whom all this is permeated, is to be attained to by reverence not (directed) to another. I will state the times, O descendant of Bharata! at which devotees departing (from this world) go, never to return, or to return. The fire, the flame, the day, ' Cf. Manu I, 73. Sankara says, that this explains why the abodes of Brahm4 and others are said to be not lasting. They are limited by time. As to ages, Sridhara says, a human year is a day and night of the gods. Twelve thousand years made of such days and nights make up the four ages: one thousand such ‘ quaternions of ages’ make up a day, and another thousand a night of Brahm4. Of such days and nights Brahm4 has a hundred years to live. At the close of his life, the universe is destroyed. * Cf. p. 82 infra; also Manu-smrai I, 52; and Kalidésa’s Kum4arasambhava II, 8. * Cf. Kashopanishad, p. 149; and also p. 112 infra. * I.e. by whom, as the cause of them, all these entities are supported ; cf. p. 82 infra. * Sridhara understands ‘the time when,’ in the sentence preceding this, to mean ‘the path indicated by a deity presiding over CHAPTER IX, 2. 81 the bright fortnight, the six months of the northern solstice, departing (from the world) in these, those who know the Brahman go to the Brahman. Smoke, night, the dark fortnight, the six months of the southern solstice, (dying) in these, the devotee goes to the lunar light and returns'. These two paths, bright and dark, are deemed to be eternal in this world *. By the one, (a man) goes never to return, by the other he comes back. Knowing these two paths, O son of Pritha! no devotee is deluded °. Therefore at all times be possessed of devotion, O Arguna! A devotee knowing all this ‘, obtains all the holy fruit which is prescribed for (study of) the Vedas, for sacrifices, and also for penances and gifts, and he attains to the highest and primeval seat. CuapTer IX.
2no devotee is deluded °. Therefore at all times be possessed of devotion, O Arguna! A devotee knowing all this ‘, obtains all the holy fruit which is prescribed for (study of) the Vedas, for sacrifices, and also for penances and gifts, and he attains to the highest and primeval seat. CuapTer IX. Now I will speak to you, who are not given to carping, of that most mysterious knowledge, accompanied by experience, by knowing which you will be released from evil. It is the chief among the sciences, the chief among the mysteries. It is the best means of sanctification. It is imperishable, not time, by which;’ and the fire-flame as included in this, though having no connexion with time. Sankara agrees, though he also suggests that fire means a deity presiding over time. I own I have no clear notion of the meaning of these verses. Cf. KAindogya, P- 342; Brshad-Granyaka-upanishad, p. 1057 seq. Cf Prama-upanishad, p. 64; and Sartraka BhAshya, p. 747 seq. * Le. for those who are fitted for knowledge or action. * Le. does not desire heaven, but devotes himself to the supreme Being, seeing that heavenly bliss is only temporary. * All that is stated in this chapter. (8) G 82 BHAGAVADGITA., opposed to the sacred law. It is to be apprehended directly ', and is easy to practise. O terror of your foes! those men who have no faith in this holy doctrine, return to the path of this mortal world, without attaining to me. This whole universe is pervaded by me in an unperceived form. All entities live in me, but I do not live in them* Nor yet do all entities live in me. See my divine power. Supporting all entities and producing all entities, my self lives not in (those) entities. As the great and ubiquitous atmosphere always remains in space, know that similarly all entities live in me*. At the expiration of a Kalpa, O son of Kuntt! all entities enter my nature; and at the beginning of a Kalpa, I again bring them forth. Taking the control of my own nature‘, I bring forth again and again this whole collection of entities, without a will of its own®, by the power of nature. But, O Arguna! these actions do not fetter* me, who remain like one unconcerned, and who am unattached to those actions. Nature gives birth to movables and immovables through me, the supervisor, and by reason of that?, O son of Kunti! the universe revolves. Deluded people of vain hopes, vain acts, vain know- 1 T.e. by immediate consciousness, not mediately ; ‘not opposed to the sacred law,’ i.e. like the Syena sacrifice for destroying a foe. * Because he is untainted by anything. And therefore also the entities do not live in him, as said in the next sentence. See p. 80 supra. * As space is untainted and unaffected by the air which remains in it, so am I by the entities. * Supra, p. 58. Nature=the unperceived principle. * Cf. p. 80 supra. * I am not affected by the differences in the conditions of these entities. * Viz, the supervision. CHAPTER IX, 18. 83
380 supra. * As space is untainted and unaffected by the air which remains in it, so am I by the entities. * Supra, p. 58. Nature=the unperceived principle. * Cf. p. 80 supra. * I am not affected by the differences in the conditions of these entities. * Viz, the supervision. CHAPTER IX, 18. 83 ledge, whose minds are disordered, and who are inclined to the delusive nature of Asuras and Rakshasas, not knowing my highest nature as great lord of all entities, disregard me as I have assumed a human body*. But the high-souled ones, O son of Prith4! who are inclined to the godlike nature, knowing me as the inexhaustible source of (all) entities, worship me with minds not (turned) elsewhere. Constantly glorifying me, and exerting themselves 3, firm in their vows *, and saluting me with reverence, they worship me, being always devoted. And others again, offering up the sacrifice of knowledge, worship me as one, as distinct, and as all-pervading in numerous forms’. I am the Kratu‘*,I am the Yagia, I am the Svadhé, I the product of the herbs. I am the sacred verse. I too am the sacrificial butter, and I the fire, I the offering’. I am the father of this universe, the mother, the creator, the grandsire, the thing to be known, the means of sanctification, the syllable Om °, the 424, SAman, and Yagus also ; the goal, the sustainer, the lord, the supervisor, the ’ Hope, viz. that some other deity will give them what they want; acts, vain as not offered to the supreme; knowledge, vain as abounding in foolish doubts, &c. * Cf. p. 76 supra. * For a knowledge of the supreme, or for the means of such knowledge. * Vows=veracity, harmlessness, &c. * Sacrifice of knowledge, viz. the knowledge that V4sudeva is all; as one =believing that all is one; as distinct=believing that sun, moon, &c. are different manifestations of ‘me.’ * Kratu is a Vedic sacrifice; Yag#a, a sacrifice laid down in Smritis. Svadh4=offering to the manes; ‘product of the herbs’= food prepared from vegetables, or medicine. * Cf. p. 61 supra. * P. 79 supra. G2 84 BHAGAVADGITA,
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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