Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1® Le. ‘pride of learning,’ &c., Sankara; ‘egoism,’ Ramanuga. * Consequences= good or evil resulting; loss=of wealth or strength ; injury =to others ; strength =one’s own capacity. 7 Le. ‘for children,’ &c., according to Stidhara; ‘for the action,’ according to others. CHAPTER XVIII, 34. 125 who wishes for the fruit of actions, who is covetous, cruel, and impure, and feels joy and sorrow. That agent is called dark, who is without application, void of discernment, headstrong, crafty, malicious, lazy, melancholy, and slow. Now hear, O Dhanagigaya! the threefold division of intelligence * and courage, according to qualities, which I am about to declare exhaustively and distinctly. That intelligeace, O son of Prztha! is good which understands action and inaction *, what ought to be done and what ought not to be done, danger and the absence of danger, emancipation and bondage. That intelligence, O son of Przth4! is passionate, by which one imperfectly understands piety and impiety, what ought to be done and also what ought not tobe done. That intelligence, O son of Prtha! is dark, which shrouded by darkness, understands impiety (to be) piety, and all things incorrectly. That courage, O son of Pretha! is good courage, which is unswerving ‘, and by which one controls the operations of the mind, breath, and senses, through abstraction. But, O Arguna! that courage is passionate, by which one adheres to piety, lust, and wealth®, and through attachment® wishes, ' Le. attention to work; melancholy=always desponding and wanting in energy. * The nature of the faculty of understanding ; and courage is the firmness of that faculty. * Seep. 115. Sankara takes these to mean the ‘ paths’ of action and knowledge, and Nflakan/ha takes the next expression to mean that which is constant and that which is not consiant—nitya, anitya. * Always co-existing with mental abstraction and supporting it. * Three of the aims of mankind, the highest being final emancipation. In the view of the Gft4, piety, leading only to heaven, is of doubdful benefit. * Le. to the action for attaining them, in the belief that one is 126 BHAGAVADGITA.
2* Three of the aims of mankind, the highest being final emancipation. In the view of the Gft4, piety, leading only to heaven, is of doubdful benefit. * Le. to the action for attaining them, in the belief that one is 126 BHAGAVADGITA. O son of Prztha! for the fruit. That courage is dark, O son of Pritha! by which an undiscerning man does not give up sleep, fear, sorrow, despondency, and folly. Now, O chief of the descendants of Bharata! hear from me about the three sorts of happiness. That happiness is called good, in which one is pleased after repetition’ (of enjoyment), and reaches the close of all misery, which is like poison first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self*, That happiness is called passionate, which (flows) from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison. That happiness is described as dark, which arises from sleep, laziness, heedlessness, which deludes the self, both at first and in its consequences. There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature. The duties of Brahmazas, Kshatriyas, and Vaisyas, and of Sidras, too, O terror of your foes! are distinguished according to the qualities born of nature ®*. Tranquillity 4, restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief (in a future world), this is the natural duty of Brahmazas. Valour, glory, courage, the doer of it; the ‘fruit’ scil. of the action performed with an eve to the three things named. ' Not at once, as in the case of sensuous pleasures. * Cf. p. 51. The original has also been rendered by ‘ tranquillity of one’s own mind?’ * Cf. p. 59. * Le. resulting from control of the mind, purity here is both external and internal. And see p. 119. CHAPTER XVIH, 51. 127
3' Not at once, as in the case of sensuous pleasures. * Cf. p. 51. The original has also been rendered by ‘ tranquillity of one’s own mind?’ * Cf. p. 59. * Le. resulting from control of the mind, purity here is both external and internal. And see p. 119. CHAPTER XVIH, 51. 127 dexterity ', not slinking away from battle, gifts, exercise of lordly power ’, this is the natural duty of Kshatriyas. Agriculture, tending cattle, trade, (this) is the natural duty of Vaisyas. And the natural duty of Sidras, too, consists in service. (Every) man intent on his own respective duties obtains perfection*. Listen, now, how one intent on one’s own duty obtains perfection. Worshipping, by (the performance of) his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains perfection. One's duty, though defective, is better than another’s duty well performed‘. Performing the duty prescribed by nature, one does not incur sin. O son of Kuntt! one should not abandon a natural duty though tainted with evil; for all actions are enveloped by evil, as fire by smoke & One who is self-restrained, whose understanding is unattached everywhere, from whom affections have departed, obtains the supreme perfection of freedom from action * by renunciation. Learn from me, only in brief, O son of Kunt!! how one who has obtained perfection attains the Brahman, which is the highest culmination of knowledge. A man possessed of a pure understanding, controlling his self by courage, discarding sound and other objects of sense, casting off * Le. in battle, Nilakan/ha seems to say. Sankara says it means ready resource whenever occasion arises. * T.e. ‘power to restrain people from going astray,’ Nilakawsha. * Eligibility for the path of knowledge. * Cf. p. 56. * Cf. p. 121; the evil appears to be the quality of ‘fettering’ the soul. * Sttdhara compares p. 65 (V, 13) and distinguishes this from p. 64 (V, 8 seq.) Sankara says the perfection here spoken of is emancipation, and it is obtained by true knowledge. 128 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.
1® Le. ‘pride of learning,’ &c., Sankara; ‘egoism,’ Ramanuga. * Consequences= good or evil resulting; loss=of wealth or strength ; injury =to others ; strength =one’s own capacity. 7 Le. ‘for children,’ &c., according to Stidhara; ‘for the action,’ according to others. CHAPTER XVIII, 34. 125 who wishes for the fruit of actions, who is covetous, cruel, and impure, and feels joy and sorrow. That agent is called dark, who is without application, void of discernment, headstrong, crafty, malicious, lazy, melancholy, and slow. Now hear, O Dhanagigaya! the threefold division of intelligence * and courage, according to qualities, which I am about to declare exhaustively and distinctly. That intelligeace, O son of Prztha! is good which understands action and inaction *, what ought to be done and what ought not to be done, danger and the absence of danger, emancipation and bondage. That intelligence, O son of Przth4! is passionate, by which one imperfectly understands piety and impiety, what ought to be done and also what ought not tobe done. That intelligence, O son of Prtha! is dark, which shrouded by darkness, understands impiety (to be) piety, and all things incorrectly. That courage, O son of Pretha! is good courage, which is unswerving ‘, and by which one controls the operations of the mind, breath, and senses, through abstraction. But, O Arguna! that courage is passionate, by which one adheres to piety, lust, and wealth®, and through attachment® wishes, ' Le. attention to work; melancholy=always desponding and wanting in energy. * The nature of the faculty of understanding ; and courage is the firmness of that faculty. * Seep. 115. Sankara takes these to mean the ‘ paths’ of action and knowledge, and Nflakan/ha takes the next expression to mean that which is constant and that which is not consiant—nitya, anitya. * Always co-existing with mental abstraction and supporting it. * Three of the aims of mankind, the highest being final emancipation. In the view of the Gft4, piety, leading only to heaven, is of doubdful benefit. * Le. to the action for attaining them, in the belief that one is 126 BHAGAVADGITA.
2* Three of the aims of mankind, the highest being final emancipation. In the view of the Gft4, piety, leading only to heaven, is of doubdful benefit. * Le. to the action for attaining them, in the belief that one is 126 BHAGAVADGITA. O son of Prztha! for the fruit. That courage is dark, O son of Pritha! by which an undiscerning man does not give up sleep, fear, sorrow, despondency, and folly. Now, O chief of the descendants of Bharata! hear from me about the three sorts of happiness. That happiness is called good, in which one is pleased after repetition’ (of enjoyment), and reaches the close of all misery, which is like poison first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self*, That happiness is called passionate, which (flows) from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison. That happiness is described as dark, which arises from sleep, laziness, heedlessness, which deludes the self, both at first and in its consequences. There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature. The duties of Brahmazas, Kshatriyas, and Vaisyas, and of Sidras, too, O terror of your foes! are distinguished according to the qualities born of nature ®*. Tranquillity 4, restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief (in a future world), this is the natural duty of Brahmazas. Valour, glory, courage, the doer of it; the ‘fruit’ scil. of the action performed with an eve to the three things named. ' Not at once, as in the case of sensuous pleasures. * Cf. p. 51. The original has also been rendered by ‘ tranquillity of one’s own mind?’ * Cf. p. 59. * Le. resulting from control of the mind, purity here is both external and internal. And see p. 119. CHAPTER XVIH, 51. 127
3' Not at once, as in the case of sensuous pleasures. * Cf. p. 51. The original has also been rendered by ‘ tranquillity of one’s own mind?’ * Cf. p. 59. * Le. resulting from control of the mind, purity here is both external and internal. And see p. 119. CHAPTER XVIH, 51. 127 dexterity ', not slinking away from battle, gifts, exercise of lordly power ’, this is the natural duty of Kshatriyas. Agriculture, tending cattle, trade, (this) is the natural duty of Vaisyas. And the natural duty of Sidras, too, consists in service. (Every) man intent on his own respective duties obtains perfection*. Listen, now, how one intent on one’s own duty obtains perfection. Worshipping, by (the performance of) his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains perfection. One's duty, though defective, is better than another’s duty well performed‘. Performing the duty prescribed by nature, one does not incur sin. O son of Kuntt! one should not abandon a natural duty though tainted with evil; for all actions are enveloped by evil, as fire by smoke & One who is self-restrained, whose understanding is unattached everywhere, from whom affections have departed, obtains the supreme perfection of freedom from action * by renunciation. Learn from me, only in brief, O son of Kunt!! how one who has obtained perfection attains the Brahman, which is the highest culmination of knowledge. A man possessed of a pure understanding, controlling his self by courage, discarding sound and other objects of sense, casting off * Le. in battle, Nilakan/ha seems to say. Sankara says it means ready resource whenever occasion arises. * T.e. ‘power to restrain people from going astray,’ Nilakawsha. * Eligibility for the path of knowledge. * Cf. p. 56. * Cf. p. 121; the evil appears to be the quality of ‘fettering’ the soul. * Sttdhara compares p. 65 (V, 13) and distinguishes this from p. 64 (V, 8 seq.) Sankara says the perfection here spoken of is emancipation, and it is obtained by true knowledge. 128 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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