Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The various manifestations of the Brahman are really one in essence, though apparently different, like foam and water. * Cf. p. 88. * Developments= body, senses, &c. Qualities = pleasure, pain, &c.; altogether the expression means the body and feelings and so forth. CHAPTER XIII, 26. 105 pains'. For spirit with nature joined, enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities. The supreme spirit in this body is called supervisor, adviser °, supporter, enjoyer, the great lord, and the, supreme self also. He who thus knows nature and spirit, together with the qualities, is not born again, however living‘. Some by concentration see the self in the self by the self; others by the Sankhya-yoga ; and others still by the Karma-yoga *; others yet, not knowing this, practise concentration, after hearing from others*. They, too, being (thus) devoted to hearing (instruction) cross beyond death. Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetrag#a, O chief of the descendants of Bharata! He sees (truly), Stidhara says that ‘is said to be’ means by Kapila and others. For the notion that activity is not a function of the soul, see inter alia. p. 55 supra. Enjoyment, however, is, according to this passage, the function of the soul, not of nature. See also Maitrt-upahishad, pp. 107, 108. * Le. ‘the senses,’ says Sridhara; good=gods, &c.; evil= beasts, &c. * Scil. concerning the operations of the body and senses. Cf. Nrvsisha-tapinf, p. 224. He is adviser because, though he does not interfere, he sees and therefore may be said to sanction the operations alluded to. Supporter, i.e. of body &c. in their workings. * Le. though he may have trangressed rules. * Concentration = fixing of the mind exclusively on the soul, the senses being quiescent. ‘See the self,’ i.e. the soul; ‘in the self,’ ie. within themselves; ‘by the self,’ ie. by the mind. Sankhyayoga=belief that qualities are distinct from the self, which is only & passive spectator of their operations. Cf. Svetdsvatara, p. 109. Karma-yoga=dedication of actions to the supreme. Cf. as to this the gloss on Sankara’s Bhashya on Vedénta-sfitra IV, 2, 21. * Cf. Satta Nipata, p. 49. 106 BHAGAVADGITA.
2Cf. Svetdsvatara, p. 109. Karma-yoga=dedication of actions to the supreme. Cf. as to this the gloss on Sankara’s Bhashya on Vedénta-sfitra IV, 2, 21. * Cf. Satta Nipata, p. 49. 106 BHAGAVADGITA. who sees the supreme lord abiding alike in all entities, and not destroyed though they are destroyed. For he who sees the lord abiding everywhere alike, does not destroy himself! by himself, and then reaches the highest goal. He sees (truly), who sees (all) actions (to be) in every way done by nature alone, and likewise the self (to be) not the doer. When a man sees all the variety of entities as existing in one*, and (all as) emanating from that, then he becomes (one with) the Brahman. This inexhaustible supreme self, being without beginning and without qualities, does not act, and is not tainted, O son of Kuntt! though stationed in the body. As by (reason of its) subtlety the all-pervading space is not tainted, so the self stationed in every body is not tainted. As the sun singly lights up all this world, so the Kshetrag#a, O descendant of Bharata! lights up the whole Kshetra. Those who, with the eye of knowledge, thus understand the difference between Kshetra and Kshetraga#a, and the destruction of the nature of all entities *, go to the supreme. CHAPTER XIV. The Deity said: Again I will declare (to you) the highest knowledge, the best of (all sorts of) knowledge, having ’ Not to have true knowledge is equivalent to self-destruction. Cf. tsopanishad, pp. 9, 15, 16. * Le. absorbed at the time of the deluge in nature, one of the energies of the supreme ; ‘emanating,’ i.e. at the time of creation. 3 Nature, which is the material cause from which all entities are produced; the destruction of it results from true knowledge of the soul. See the third note on p. 107 infra. CHAPTER xiv, 8. 107 learnt which, all sages have reached perfection beyond (the bonds of) this (body). Those who, resorting to this knowledge, reach assimilation with my essence, are not born at the creation, and are not afflicted’ at the destruction (of the universe). The great Brahman? is a womb for me, in which I cast the seed. From that, O descendant of Bharata! is the birth of all things. Of the bodies, O son of Kuntt! which are born from all wombs, the (main) womb is the great Brahman, and I (am) the father, the giver of the seed. Goodness, passion, darkness, these qualities? born from nature, O you of mighty arms! bind down the inexhaustible soul in the body. Of these, goodness, which, in consequence of being untainted, is enlightening and free from (all) misery, binds the soul, O sinless one! with the bond of pleasure and the bond of knowledge‘. Know that passion consists in being enamoured, and is produced from craving and attachment. That, O son of Kuntt! binds down the embodied (self) with the ' Le. ‘are not destroyed,’ Madhusfidana ; ‘do not fall,’ Sankara ; ‘are not born,’ Sifdhara, and apparently RamAnuga. * Le. the ‘nature’ spoken of before.
3That, O son of Kuntt! binds down the embodied (self) with the ' Le. ‘are not destroyed,’ Madhusfidana ; ‘do not fall,’ Sankara ; ‘are not born,’ Sifdhara, and apparently RamAnuga. * Le. the ‘nature’ spoken of before. * These constitute nature. We must understand nature, with Professor BhAndarkar, as the hypothetical cause of the soul’s feeling itself limited and conditioned. If nature is understood, as it usually is, to mean matter, its being made up of the qualities is inexplicable. Interpreted idealistically, as suggested by Professor Bhandarkar, the destruction of it spoken of at the close of the last chapter also becomes intelligible. By means of knowledge of the soul, the unreality of these manifestations is understood and nature is destroyed. * Pleasure and knowledge appertain to the mind, not the self, hence they are described as constituting bonds, when erroneously connected with the self, Sankara and Sridhara. They constitute ‘bonds,’ because the self when brought into contact with them, strives to obtain them, Raminuga. 108 BHAGAVADGITA. bond of action. Darkness (you must) know to be born of ignorance, it deludes all embodied (selfs). And that, O descendant of Bharata! binds down (the self) with heedlessness ', indolence, and sleep. Goodness unites (the self) with pleasure; passion, O descendant of Bharata! with action; and darkness with heedlessness, after shrouding up knowledge. Passion and darkness being repressed, goodness stands, O descendant of Bharata! Passion and goodness (being repressed), darkness; and likewise darkness and goodness (being repressed), passion *. When in this body at all portals® light (that is to say) knowledge prevails, then should one know goodness to be developed. Avarice, activity ‘, performance of actions, want of tranquillity, desire, these are produced, O chief of the descendants of Bharata! when passion is developed. Want of light, want of activity®, heedlessness, and delusion, these are produced, O descendant of Kuru! when darkness is developed. When an embodied (self) encounters death, while goodness is developed, then he reaches the untainted worlds of those who know the highest *. Encountering death during (the preva- 1 Carelessness about duty, owing ‘to being intent on something else. Cf. Sutta Nipata, pp. 51-91; Dhammapada, stanza a1 ; Ka/hopanishad, p. 152. * The effects of each quality assert themselves, when the other two are held in check. * Ie. the senses of perception. * Activity=always doing something or another; performance, &c.=rearing large mansions, &c.; want of tranquillity = perpetual agitation of mind, ‘this I will do now, then that, and next the other;’ desire=to obtain everything that one comes across. * T.e. doing absolutely nothing. * The highest manifestations of Brahman, viz. the Hirasyagarbha, &c., say Srfdbara and Madhusfdana, Nilakas/ha also suggests that ‘those who know the highest’ means gods. CHAPTER XIV, 21. 109
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.
1The various manifestations of the Brahman are really one in essence, though apparently different, like foam and water. * Cf. p. 88. * Developments= body, senses, &c. Qualities = pleasure, pain, &c.; altogether the expression means the body and feelings and so forth. CHAPTER XIII, 26. 105 pains'. For spirit with nature joined, enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities. The supreme spirit in this body is called supervisor, adviser °, supporter, enjoyer, the great lord, and the, supreme self also. He who thus knows nature and spirit, together with the qualities, is not born again, however living‘. Some by concentration see the self in the self by the self; others by the Sankhya-yoga ; and others still by the Karma-yoga *; others yet, not knowing this, practise concentration, after hearing from others*. They, too, being (thus) devoted to hearing (instruction) cross beyond death. Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetrag#a, O chief of the descendants of Bharata! He sees (truly), Stidhara says that ‘is said to be’ means by Kapila and others. For the notion that activity is not a function of the soul, see inter alia. p. 55 supra. Enjoyment, however, is, according to this passage, the function of the soul, not of nature. See also Maitrt-upahishad, pp. 107, 108. * Le. ‘the senses,’ says Sridhara; good=gods, &c.; evil= beasts, &c. * Scil. concerning the operations of the body and senses. Cf. Nrvsisha-tapinf, p. 224. He is adviser because, though he does not interfere, he sees and therefore may be said to sanction the operations alluded to. Supporter, i.e. of body &c. in their workings. * Le. though he may have trangressed rules. * Concentration = fixing of the mind exclusively on the soul, the senses being quiescent. ‘See the self,’ i.e. the soul; ‘in the self,’ ie. within themselves; ‘by the self,’ ie. by the mind. Sankhyayoga=belief that qualities are distinct from the self, which is only & passive spectator of their operations. Cf. Svetdsvatara, p. 109. Karma-yoga=dedication of actions to the supreme. Cf. as to this the gloss on Sankara’s Bhashya on Vedénta-sfitra IV, 2, 21. * Cf. Satta Nipata, p. 49. 106 BHAGAVADGITA.
2Cf. Svetdsvatara, p. 109. Karma-yoga=dedication of actions to the supreme. Cf. as to this the gloss on Sankara’s Bhashya on Vedénta-sfitra IV, 2, 21. * Cf. Satta Nipata, p. 49. 106 BHAGAVADGITA. who sees the supreme lord abiding alike in all entities, and not destroyed though they are destroyed. For he who sees the lord abiding everywhere alike, does not destroy himself! by himself, and then reaches the highest goal. He sees (truly), who sees (all) actions (to be) in every way done by nature alone, and likewise the self (to be) not the doer. When a man sees all the variety of entities as existing in one*, and (all as) emanating from that, then he becomes (one with) the Brahman. This inexhaustible supreme self, being without beginning and without qualities, does not act, and is not tainted, O son of Kuntt! though stationed in the body. As by (reason of its) subtlety the all-pervading space is not tainted, so the self stationed in every body is not tainted. As the sun singly lights up all this world, so the Kshetrag#a, O descendant of Bharata! lights up the whole Kshetra. Those who, with the eye of knowledge, thus understand the difference between Kshetra and Kshetraga#a, and the destruction of the nature of all entities *, go to the supreme. CHAPTER XIV. The Deity said: Again I will declare (to you) the highest knowledge, the best of (all sorts of) knowledge, having ’ Not to have true knowledge is equivalent to self-destruction. Cf. tsopanishad, pp. 9, 15, 16. * Le. absorbed at the time of the deluge in nature, one of the energies of the supreme ; ‘emanating,’ i.e. at the time of creation. 3 Nature, which is the material cause from which all entities are produced; the destruction of it results from true knowledge of the soul. See the third note on p. 107 infra. CHAPTER xiv, 8. 107 learnt which, all sages have reached perfection beyond (the bonds of) this (body). Those who, resorting to this knowledge, reach assimilation with my essence, are not born at the creation, and are not afflicted’ at the destruction (of the universe). The great Brahman? is a womb for me, in which I cast the seed. From that, O descendant of Bharata! is the birth of all things. Of the bodies, O son of Kuntt! which are born from all wombs, the (main) womb is the great Brahman, and I (am) the father, the giver of the seed. Goodness, passion, darkness, these qualities? born from nature, O you of mighty arms! bind down the inexhaustible soul in the body. Of these, goodness, which, in consequence of being untainted, is enlightening and free from (all) misery, binds the soul, O sinless one! with the bond of pleasure and the bond of knowledge‘. Know that passion consists in being enamoured, and is produced from craving and attachment. That, O son of Kuntt! binds down the embodied (self) with the ' Le. ‘are not destroyed,’ Madhusfidana ; ‘do not fall,’ Sankara ; ‘are not born,’ Sifdhara, and apparently RamAnuga. * Le. the ‘nature’ spoken of before.
3That, O son of Kuntt! binds down the embodied (self) with the ' Le. ‘are not destroyed,’ Madhusfidana ; ‘do not fall,’ Sankara ; ‘are not born,’ Sifdhara, and apparently RamAnuga. * Le. the ‘nature’ spoken of before. * These constitute nature. We must understand nature, with Professor BhAndarkar, as the hypothetical cause of the soul’s feeling itself limited and conditioned. If nature is understood, as it usually is, to mean matter, its being made up of the qualities is inexplicable. Interpreted idealistically, as suggested by Professor Bhandarkar, the destruction of it spoken of at the close of the last chapter also becomes intelligible. By means of knowledge of the soul, the unreality of these manifestations is understood and nature is destroyed. * Pleasure and knowledge appertain to the mind, not the self, hence they are described as constituting bonds, when erroneously connected with the self, Sankara and Sridhara. They constitute ‘bonds,’ because the self when brought into contact with them, strives to obtain them, Raminuga. 108 BHAGAVADGITA. bond of action. Darkness (you must) know to be born of ignorance, it deludes all embodied (selfs). And that, O descendant of Bharata! binds down (the self) with heedlessness ', indolence, and sleep. Goodness unites (the self) with pleasure; passion, O descendant of Bharata! with action; and darkness with heedlessness, after shrouding up knowledge. Passion and darkness being repressed, goodness stands, O descendant of Bharata! Passion and goodness (being repressed), darkness; and likewise darkness and goodness (being repressed), passion *. When in this body at all portals® light (that is to say) knowledge prevails, then should one know goodness to be developed. Avarice, activity ‘, performance of actions, want of tranquillity, desire, these are produced, O chief of the descendants of Bharata! when passion is developed. Want of light, want of activity®, heedlessness, and delusion, these are produced, O descendant of Kuru! when darkness is developed. When an embodied (self) encounters death, while goodness is developed, then he reaches the untainted worlds of those who know the highest *. Encountering death during (the preva- 1 Carelessness about duty, owing ‘to being intent on something else. Cf. Sutta Nipata, pp. 51-91; Dhammapada, stanza a1 ; Ka/hopanishad, p. 152. * The effects of each quality assert themselves, when the other two are held in check. * Ie. the senses of perception. * Activity=always doing something or another; performance, &c.=rearing large mansions, &c.; want of tranquillity = perpetual agitation of mind, ‘this I will do now, then that, and next the other;’ desire=to obtain everything that one comes across. * T.e. doing absolutely nothing. * The highest manifestations of Brahman, viz. the Hirasyagarbha, &c., say Srfdbara and Madhusfdana, Nilakas/ha also suggests that ‘those who know the highest’ means gods. CHAPTER XIV, 21. 109
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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