Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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 lence of) passion, he is born among those attached to action. Likewise, dying during (the prevalence of) darkness, he is born in the wombs of the ignorant. The fruit of meritorious action is said to be good, untainted ; while the fruit of passion is misery ; and the fruit of darkness ignorance. From goodness is produced knowledge, from passion avarice ?, and from darkness heedlessness and delusion and ignorance also. Those who adhere to (the ways of) goodness go up?; the passionate remain in the middle; while those of the qualities of darkness, adhering to the ways of the lowest quality, go down. When a right-seeing person sees none but the qualities (to be) the doers (of all action), and knows what is above the qualities‘, he enters into my essence. The embodied (self), who transcends these three qualities, from which bodies are produced °, attains immortality, being freed from birth and death and old age and misery. Arguna said : What are the characteristics, O lord! of one who has transcended these three qualities ? What is his conduct, and how does, he transcend these three qualities *? 1 Lower creation, such as birds, beasts, &c. * Cf. Sutta Nipata, p. 15. * Te. are born as gods, &c.; ‘middle,’ as men, &c.; ‘down,’ as brutes, &c. * Le. what has been called Kshetrag#a before, the supervising principle within one. * Bodies are developments of the qualities, say the commentators, which is not incompatible with the explanation of qualities given above. As to transcending qualities, cf. p. 48 supra. * Cf. as to what follows what is said in chapter II about ‘one whose mind is steady.’ ae 110 BHAGAVADGITA. The Deity said: He is said to have transcended the qualities, O son of Péadu! who is not averse to light and activity and delusion (when they) prevail, and who does not desire (them when they) cease’; who sitting like one unconcerned is never perturbed by the qualities ?; who remains steady and moves § not, (thinking) merely that the qualities* exist; who is self-contained; to whom pain and pleasure are alike; to whom a sod and a stone and gold are alike ; to whom what is agreeable and what is disagreeable are alike; who has discernment ; to whom censure and praise of himself are alike; who is alike in honour and dishonour ; who is alike towards the sides of friends and foes; and who abandons all action*. And he who worships me with an unswerving devotion, transcends these qualities, and becomes fit for (entrance into) the essence of the Brahman. ForlIam the embodiment of the Brahman’, of indefeasible immortality, of eternal piety, and of unbroken happiness. 1 I.e. who does not feel troubled, for instance, thinking now I am actuated by a motive of passion or darkness, and so forth.
2ForlIam the embodiment of the Brahman’, of indefeasible immortality, of eternal piety, and of unbroken happiness. 1 I.e. who does not feel troubled, for instance, thinking now I am actuated by a motive of passion or darkness, and so forth. * So as to lose all discrimination. * Te. from his determination to pursue truth, by worldly pleasures or pains. ‘ Cf. p. 55 supra. * Intent on the self only. * For the whole passage, cf. p. ro1 supra. ’ Nilakan¢ha interprets this to mean ‘the ultimate object of the Vedas.’ I here means Krishna. Sridhara suggests this parallel, as light embodied is the sun, so is the Brahman embodied identical with Vasudeva, CHAPTER XV, 5. Il Cuarter XV. The Deity said: They say the inexhaustible Asvattha? has (its) roots above, (its) branches below; the A‘4andas are its leaves. He who knows it knows the Vedas. Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action. Its form is not thus known here, nor (its) end, nor beginning, nor support. But having with the firm weapon of unconcern, cut this Asvattha, whose roots are firmly fixed, then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being from whom the ancient course (of worldly life) emanated. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seat*. The sun 3 Cf. Kashopanishad, p. 70, and Sutta Nip&ta, p. 76. * Asvattha stands here for the course of worldly life. Its roots are above, viz. the supreme being; its boughs are Hiranyagarbha and others of the higher beings. The Vedas are its leaves, preserving it as leaves preserve trees (another interpretation is that they are the causes of the fruit which the tree bears, i.e. salvation, &c.) Upwards and downwards, from the highest to the lowest of created things. Enlarged=the qualities manifesting themselves, as body, senses, &c.; objects of sense are sprouts as they are attached to the senses, which are the tips of the branches above stated. The roots which extend downwards are the desires for various 112 BHAGAVADGITA.
3Enlarged=the qualities manifesting themselves, as body, senses, &c.; objects of sense are sprouts as they are attached to the senses, which are the tips of the branches above stated. The roots which extend downwards are the desires for various 112 BHAGAVADGITA. does not light it, nor the moon, nor fire’, That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth?, Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats’. And presiding over the senses of hearing and seeing, and touch, and taste, and smell, and the mind, he enjoys sensuous objects. Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities‘; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selfs’. But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts. Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire’. enjoyments. Its form not thus known here, i.e. to those who live and move in this world, thus viz. as above described. The man who knows the tree thus is said to know the Vedas, because knowledge of itis knowledge of the substance of the Vedas, which is, that the course of worldly life springs from the supreme, is kept up by Vedic rites, and destroyed by knowledge of the supreme. As to freedom from pride, cf. Sutta Nip4ta, p. 4. ' Cf. Kashopanishad, p. 142; Musdaka, p. 304; Nrisimhatapinf, p. 106; Svetdsvatara, p. 110. * Five senses and the mind issue from nature, in which they are absorbed during sleep or at a dissolution of the world. Cf. Sutta Nipata, p. 44. * Cf. Kaushitaki-upanishad, pp. 86, 87. * Perceiving objects of sense, or feeling pleasure, pain, &c. * *Selfs’=bodies, Ramanuga and Sridhara; ‘understandings,’ Sankara. In the next sentence ‘self’ means mind. * Cf. Maitrf-upanishad, p. 142. This sentence continues what has been stated at the top of the page. The intervening CHAPTER XV, 18. 113
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.
1* 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 lence of) passion, he is born among those attached to action. Likewise, dying during (the prevalence of) darkness, he is born in the wombs of the ignorant. The fruit of meritorious action is said to be good, untainted ; while the fruit of passion is misery ; and the fruit of darkness ignorance. From goodness is produced knowledge, from passion avarice ?, and from darkness heedlessness and delusion and ignorance also. Those who adhere to (the ways of) goodness go up?; the passionate remain in the middle; while those of the qualities of darkness, adhering to the ways of the lowest quality, go down. When a right-seeing person sees none but the qualities (to be) the doers (of all action), and knows what is above the qualities‘, he enters into my essence. The embodied (self), who transcends these three qualities, from which bodies are produced °, attains immortality, being freed from birth and death and old age and misery. Arguna said : What are the characteristics, O lord! of one who has transcended these three qualities ? What is his conduct, and how does, he transcend these three qualities *? 1 Lower creation, such as birds, beasts, &c. * Cf. Sutta Nipata, p. 15. * Te. are born as gods, &c.; ‘middle,’ as men, &c.; ‘down,’ as brutes, &c. * Le. what has been called Kshetrag#a before, the supervising principle within one. * Bodies are developments of the qualities, say the commentators, which is not incompatible with the explanation of qualities given above. As to transcending qualities, cf. p. 48 supra. * Cf. as to what follows what is said in chapter II about ‘one whose mind is steady.’ ae 110 BHAGAVADGITA. The Deity said: He is said to have transcended the qualities, O son of Péadu! who is not averse to light and activity and delusion (when they) prevail, and who does not desire (them when they) cease’; who sitting like one unconcerned is never perturbed by the qualities ?; who remains steady and moves § not, (thinking) merely that the qualities* exist; who is self-contained; to whom pain and pleasure are alike; to whom a sod and a stone and gold are alike ; to whom what is agreeable and what is disagreeable are alike; who has discernment ; to whom censure and praise of himself are alike; who is alike in honour and dishonour ; who is alike towards the sides of friends and foes; and who abandons all action*. And he who worships me with an unswerving devotion, transcends these qualities, and becomes fit for (entrance into) the essence of the Brahman. ForlIam the embodiment of the Brahman’, of indefeasible immortality, of eternal piety, and of unbroken happiness. 1 I.e. who does not feel troubled, for instance, thinking now I am actuated by a motive of passion or darkness, and so forth.
2ForlIam the embodiment of the Brahman’, of indefeasible immortality, of eternal piety, and of unbroken happiness. 1 I.e. who does not feel troubled, for instance, thinking now I am actuated by a motive of passion or darkness, and so forth. * So as to lose all discrimination. * Te. from his determination to pursue truth, by worldly pleasures or pains. ‘ Cf. p. 55 supra. * Intent on the self only. * For the whole passage, cf. p. ro1 supra. ’ Nilakan¢ha interprets this to mean ‘the ultimate object of the Vedas.’ I here means Krishna. Sridhara suggests this parallel, as light embodied is the sun, so is the Brahman embodied identical with Vasudeva, CHAPTER XV, 5. Il Cuarter XV. The Deity said: They say the inexhaustible Asvattha? has (its) roots above, (its) branches below; the A‘4andas are its leaves. He who knows it knows the Vedas. Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action. Its form is not thus known here, nor (its) end, nor beginning, nor support. But having with the firm weapon of unconcern, cut this Asvattha, whose roots are firmly fixed, then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being from whom the ancient course (of worldly life) emanated. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seat*. The sun 3 Cf. Kashopanishad, p. 70, and Sutta Nip&ta, p. 76. * Asvattha stands here for the course of worldly life. Its roots are above, viz. the supreme being; its boughs are Hiranyagarbha and others of the higher beings. The Vedas are its leaves, preserving it as leaves preserve trees (another interpretation is that they are the causes of the fruit which the tree bears, i.e. salvation, &c.) Upwards and downwards, from the highest to the lowest of created things. Enlarged=the qualities manifesting themselves, as body, senses, &c.; objects of sense are sprouts as they are attached to the senses, which are the tips of the branches above stated. The roots which extend downwards are the desires for various 112 BHAGAVADGITA.
3Enlarged=the qualities manifesting themselves, as body, senses, &c.; objects of sense are sprouts as they are attached to the senses, which are the tips of the branches above stated. The roots which extend downwards are the desires for various 112 BHAGAVADGITA. does not light it, nor the moon, nor fire’, That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth?, Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats’. And presiding over the senses of hearing and seeing, and touch, and taste, and smell, and the mind, he enjoys sensuous objects. Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities‘; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selfs’. But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts. Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire’. enjoyments. Its form not thus known here, i.e. to those who live and move in this world, thus viz. as above described. The man who knows the tree thus is said to know the Vedas, because knowledge of itis knowledge of the substance of the Vedas, which is, that the course of worldly life springs from the supreme, is kept up by Vedic rites, and destroyed by knowledge of the supreme. As to freedom from pride, cf. Sutta Nip4ta, p. 4. ' Cf. Kashopanishad, p. 142; Musdaka, p. 304; Nrisimhatapinf, p. 106; Svetdsvatara, p. 110. * Five senses and the mind issue from nature, in which they are absorbed during sleep or at a dissolution of the world. Cf. Sutta Nipata, p. 44. * Cf. Kaushitaki-upanishad, pp. 86, 87. * Perceiving objects of sense, or feeling pleasure, pain, &c. * *Selfs’=bodies, Ramanuga and Sridhara; ‘understandings,’ Sankara. In the next sentence ‘self’ means mind. * Cf. Maitrf-upanishad, p. 142. This sentence continues what has been stated at the top of the page. The intervening CHAPTER XV, 18. 113
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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