Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* *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 Entering the earth', I by my power support all things; and becoming the juicy moon, I nourish all herbs. I becoming the fire, and dwelling in the bodies of (all) creatures, and united with the upward and downward life-breaths, cause digestion of the fourfold food* And I am placed in the heart of all*; from me (come) memory, knowledge, and their removal; I alone am to be learnt from all the Vedas; I am the author of the Vedantas‘; and I alone know the Vedas. There are these two beings in the world, the destructible and the indestructible * The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. But the being supreme is yet another, called the highest self, who as the inexhaustible lord, pervading the three worlds, supports (them). And since I transcend the destructible, and since I am higher also than the indestructible °, therefore portion explains how souls do come back in some cases. As a general rule, ‘all going ends in returning.’ But the soul is an exception in some cases, as the ‘going’ to the Brahman is going to the fountain-head. Then the question arises, How does the severance come off at all? And that is what the lines up to this 1 *Entering in the form of the goddess earth,’ say Anandagiri and Madhusfdana. Support, i.e. by keeping the earth from falling or crumbling away. The moon is said to nourish herbs by communicating to them some of her ‘juice.’ The moon, it may be noted, is called ‘watery star’ by Shakespeare. As to her relation to the vegetable kingdom, see Matsya-purdza XXIII, stanza 10 seq. * Te. what is drunk, what is licked, what is powdered with the teeth, and what is eaten without such powdering. * Cf. p. 104 supra. * See Introduction, p. 18. * CE SvetAsvatara, p. 294. * The two are the whole collection of things as they appear and their material cause. The supreme being is a third principle. (8) I 114 BHAGAVADGITA. am I celebrated in the world and in the Vedas as the best of beings. He who, undeluded, thus knows me the best of beings, worships me every way', O descendant of Bharata! knowing everything. Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment. CHAPTER ‘XVI,
2He who, undeluded, thus knows me the best of beings, worships me every way', O descendant of Bharata! knowing everything. Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment. CHAPTER ‘XVI, Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts?, self-restraint®, and sacrifice, study of the Vedas, penance, straightforwardness, harmlessness, truth *, freedom from anger, renunciation ’, tranquillity, freedom from the habit of backbiting ‘, compassion for (all) beings, freedom from avarice, gentleness, modesty, absence of vain activity, noblemindedness, forgiveness, courage, purity, freedom from a desire to injure others, absence of vanity, (these), O descendant of Bharata! are his who is born to godlike endowments. Ostentatiousness, pride, vanity’, anger, and also harshness and ignorance (are) his, O son of Pritha! who is born to demoniac * endowments. Godlike endowments are deemed to be (means) for 1 Cf. p. 129 infra. Here Sankara paraphrases it by ‘thinking me to be the soul of everything.’ * Cf. Sutta Nip&ta, p. 49. * See next chapter. “ Sutta Nip4ta, pp. 15, 101. * Ostentatiousness= making a show of piety; pride=scil. of wealth and learning ; vanity=esteeming oneself too highly; harshness= mercilessness. * Cf. KAindogya-upanishad, p. 585, and Max Miller's Hibbert Lectures, p. 322. CHAPTER XVI, 12. Trs final emancipation, demoniac for bondage'. Grieve not, O descendant of Bharata! you are born to godlike endowments. (There are) two classes of created beings in this world, the godlike and the demoniac ; the godlike (class) has been described at length ; now hear from me, O son of Pritha! about the demoniac. Demoniac persons know not action or inaction *, neither purity nor yet (correct) conduct nor veracity are in them. They say the universe is devoid of truth *, devoid of fixed principle *, and devoid of a ruler, produced by union (of male and female) caused by lust *, and nothing else. Holding this view, (these) enemies of the world, of ruined ° selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world). Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions? through delusion, and engage in unholy observances. Indulging in boundless thoughts ending with death’, given up to the enjoyment of objects of desire, being resolved that that is all, bound down by nets of hopes in hundreds, given up to anger and desire, they wish * Scil. to birth and death in this world. * What should be done for the attainment of real good, and what should not be done as productive of mischief. See too p. 125. * Le. contains nothing that is entitled to belief, as the Vedas, &c. * No principle based on virtue and vice in the government of the world.
3* What should be done for the attainment of real good, and what should not be done as productive of mischief. See too p. 125. * Le. contains nothing that is entitled to belief, as the Vedas, &c. * No principle based on virtue and vice in the government of the world. * They do not believe in any unseen cause, but say the lust of mankind is the cause of the universe. * J.e. who have none of the means of reaching the next world. * Such as that by propitiating a certain divinity by a certain rite they may obtain treasure and so forth, * Till their last moments, thinking of making new acquisitions and preserving old ones. 12 116 BHAGAVADGITA. to obtain heaps of wealth unfairly for enjoying objects of desire. ‘This have I obtained to-day ; this wish I will obtain ; this wealth is mine; and this also shall be mine; this foe I have killed ; others too I will destroy; I am lord, I am the enjoyer, I am perfect ', strong, happy ; I have wealth; I am of noble birth; who else is like me? 1 will sacrifice’; I will make gifts ; 1 will rejoice.’ Thus deluded by ignorance, tossed about by numerous thoughts, surrounded by the net of delusion, and attached to the enjoyment of objects of desire, they fall down into impure hell. Honoured (only) by themselves, void of humility, and full of the pride and frenzy of wealth, these calumniators (of the virtuous) perform sacrifices, which are sacrifices only in name, with ostentatiousness and against prescribed rules *; indulging (their) vanity, brute force, arrogance, lust, and anger ; and hating me in their own bodies and in those of others*. These enemies’, ferocious, meanest of men, and unholy, I continually hurl down to these worlds *, only into demoniac wombs. Coming into demoniac wombs, deluded in every birth, they go down to the vilest state, O son of Kunt!! without ever coming to me. Threefold is this way to hell,— * Blessed with children, &c. Sridhara takes it to mean, ‘one who has done all he need do,’ and Ramanuga ‘ sufficient in himself.’ * T.e. get higher renown for sacrifices than others. * That is, because of indulgence in vanity, &c. Vanity = believing oneself to have virtues which one has not; arrogance=proud disdain of others. * There is trouble to oneself in sacrifices and to the animals killed for them. * T.e. of God. * The commentators render the original here by ‘the paths of lite and death,’ or ‘ path to hell.’ CHAPTER XVII, 3. 117
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* *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 Entering the earth', I by my power support all things; and becoming the juicy moon, I nourish all herbs. I becoming the fire, and dwelling in the bodies of (all) creatures, and united with the upward and downward life-breaths, cause digestion of the fourfold food* And I am placed in the heart of all*; from me (come) memory, knowledge, and their removal; I alone am to be learnt from all the Vedas; I am the author of the Vedantas‘; and I alone know the Vedas. There are these two beings in the world, the destructible and the indestructible * The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. But the being supreme is yet another, called the highest self, who as the inexhaustible lord, pervading the three worlds, supports (them). And since I transcend the destructible, and since I am higher also than the indestructible °, therefore portion explains how souls do come back in some cases. As a general rule, ‘all going ends in returning.’ But the soul is an exception in some cases, as the ‘going’ to the Brahman is going to the fountain-head. Then the question arises, How does the severance come off at all? And that is what the lines up to this 1 *Entering in the form of the goddess earth,’ say Anandagiri and Madhusfdana. Support, i.e. by keeping the earth from falling or crumbling away. The moon is said to nourish herbs by communicating to them some of her ‘juice.’ The moon, it may be noted, is called ‘watery star’ by Shakespeare. As to her relation to the vegetable kingdom, see Matsya-purdza XXIII, stanza 10 seq. * Te. what is drunk, what is licked, what is powdered with the teeth, and what is eaten without such powdering. * Cf. p. 104 supra. * See Introduction, p. 18. * CE SvetAsvatara, p. 294. * The two are the whole collection of things as they appear and their material cause. The supreme being is a third principle. (8) I 114 BHAGAVADGITA. am I celebrated in the world and in the Vedas as the best of beings. He who, undeluded, thus knows me the best of beings, worships me every way', O descendant of Bharata! knowing everything. Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment. CHAPTER ‘XVI,
2He who, undeluded, thus knows me the best of beings, worships me every way', O descendant of Bharata! knowing everything. Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment. CHAPTER ‘XVI, Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts?, self-restraint®, and sacrifice, study of the Vedas, penance, straightforwardness, harmlessness, truth *, freedom from anger, renunciation ’, tranquillity, freedom from the habit of backbiting ‘, compassion for (all) beings, freedom from avarice, gentleness, modesty, absence of vain activity, noblemindedness, forgiveness, courage, purity, freedom from a desire to injure others, absence of vanity, (these), O descendant of Bharata! are his who is born to godlike endowments. Ostentatiousness, pride, vanity’, anger, and also harshness and ignorance (are) his, O son of Pritha! who is born to demoniac * endowments. Godlike endowments are deemed to be (means) for 1 Cf. p. 129 infra. Here Sankara paraphrases it by ‘thinking me to be the soul of everything.’ * Cf. Sutta Nip&ta, p. 49. * See next chapter. “ Sutta Nip4ta, pp. 15, 101. * Ostentatiousness= making a show of piety; pride=scil. of wealth and learning ; vanity=esteeming oneself too highly; harshness= mercilessness. * Cf. KAindogya-upanishad, p. 585, and Max Miller's Hibbert Lectures, p. 322. CHAPTER XVI, 12. Trs final emancipation, demoniac for bondage'. Grieve not, O descendant of Bharata! you are born to godlike endowments. (There are) two classes of created beings in this world, the godlike and the demoniac ; the godlike (class) has been described at length ; now hear from me, O son of Pritha! about the demoniac. Demoniac persons know not action or inaction *, neither purity nor yet (correct) conduct nor veracity are in them. They say the universe is devoid of truth *, devoid of fixed principle *, and devoid of a ruler, produced by union (of male and female) caused by lust *, and nothing else. Holding this view, (these) enemies of the world, of ruined ° selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world). Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions? through delusion, and engage in unholy observances. Indulging in boundless thoughts ending with death’, given up to the enjoyment of objects of desire, being resolved that that is all, bound down by nets of hopes in hundreds, given up to anger and desire, they wish * Scil. to birth and death in this world. * What should be done for the attainment of real good, and what should not be done as productive of mischief. See too p. 125. * Le. contains nothing that is entitled to belief, as the Vedas, &c. * No principle based on virtue and vice in the government of the world.
3* What should be done for the attainment of real good, and what should not be done as productive of mischief. See too p. 125. * Le. contains nothing that is entitled to belief, as the Vedas, &c. * No principle based on virtue and vice in the government of the world. * They do not believe in any unseen cause, but say the lust of mankind is the cause of the universe. * J.e. who have none of the means of reaching the next world. * Such as that by propitiating a certain divinity by a certain rite they may obtain treasure and so forth, * Till their last moments, thinking of making new acquisitions and preserving old ones. 12 116 BHAGAVADGITA. to obtain heaps of wealth unfairly for enjoying objects of desire. ‘This have I obtained to-day ; this wish I will obtain ; this wealth is mine; and this also shall be mine; this foe I have killed ; others too I will destroy; I am lord, I am the enjoyer, I am perfect ', strong, happy ; I have wealth; I am of noble birth; who else is like me? 1 will sacrifice’; I will make gifts ; 1 will rejoice.’ Thus deluded by ignorance, tossed about by numerous thoughts, surrounded by the net of delusion, and attached to the enjoyment of objects of desire, they fall down into impure hell. Honoured (only) by themselves, void of humility, and full of the pride and frenzy of wealth, these calumniators (of the virtuous) perform sacrifices, which are sacrifices only in name, with ostentatiousness and against prescribed rules *; indulging (their) vanity, brute force, arrogance, lust, and anger ; and hating me in their own bodies and in those of others*. These enemies’, ferocious, meanest of men, and unholy, I continually hurl down to these worlds *, only into demoniac wombs. Coming into demoniac wombs, deluded in every birth, they go down to the vilest state, O son of Kunt!! without ever coming to me. Threefold is this way to hell,— * Blessed with children, &c. Sridhara takes it to mean, ‘one who has done all he need do,’ and Ramanuga ‘ sufficient in himself.’ * T.e. get higher renown for sacrifices than others. * That is, because of indulgence in vanity, &c. Vanity = believing oneself to have virtues which one has not; arrogance=proud disdain of others. * There is trouble to oneself in sacrifices and to the animals killed for them. * T.e. of God. * The commentators render the original here by ‘the paths of lite and death,’ or ‘ path to hell.’ CHAPTER XVII, 3. 117
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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