Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1any distinction as to physical, mental, or that which is caused by superhuman agency. * Literally, ‘all is conquered.’ Everything that needs to be done is done. Cf. Kas/hopanishad, p. 155; Musdaka, p. 317. * Another interpretation of ish/ApQrta is ‘offerings to gods, and offerings to the manes;’ a third ‘sacrifices, &c., and works of charity, such as digging tanks and wells ;’ for a fourth, see Sankara on Mundaka, p. 291. ‘ Each of the three classes mentioned contains two sub-classes, and so the six are made up. It is not quite easy to see the two h- ads under the third class; but perhaps indifference, and the consequent abandonment of desire, may be the two intended. To indicate that, I have adopted the construction which takes the words ‘by means of indifference’ with abandonment, instead of with ‘ gifts at Vedic ceremonies,’ &c. Sankara seems to understand ‘giving away of wealth’ with the words‘ by means of indifference,’ and thus to constitute the second head under the third class. But he is not quite clear. * Concentration=fixing the mind continuously on some object, such as the being in the sun, &c.; contemplation is that in which one identifies oneself with the Brahman; reflexion as to what one is, whence one comes, and so forth. * Sankara says this may refer to the ‘stealing’ mentioned at p. 160. The life of a Brahmasirin is here taken to mean con- 170 SANATSUGATIYA. likewise freedom from all belongings'. Thus have the defects of self-restraint been stated; one should avoid those defects. Freedom from (those) defects is freedom from heedlessness; and that, too, is deemed to have eight characteristics*. Let truth be your (very) self, O king of kings! On truth all the worlds rest*. Truth is said to be their main (principle). Immortality depends on truth‘. Getting rid of (these) defects, one should practise the observance of penance. This is the conduct prescribed by the Creator. Truth is the solemn vow of the good. The pure penance, which is free from these defects, and possessed of these characteristics, becomes developed, and well developed®. I will state to you, in brief, O king of kings! what you ask of me. This (observance) ° is destructive of sin, and pure, and releases (one) from birth and death and oldage’. If one is free from the five senses, and also from the mind §, O descendant of Bharata! also from (thoughts regarding) the past and the future ®, one becomes happy. Dhritardshéra said: Some people make great boasts in consequence of (their knowing) the Vedas with the Akhydnas as tinence by the commentators, as also at Mundaka, p. 311 inter alia. See also AAandogya, p. 533. ' Son, wife, home, &c.; as to which cf. Gfti, p. 103, and Nrisimha T4pinf, p. 198, commentary. * The eight mentioned already. > Cf. Tait. Aran. p. 885. * Cf. Mundaka, p. 312; Santi Parvan (Moksha), chap. 199, st. 64 seq. Immortality = final emancipation. * P. 165 supra. * Of penance, that is to say. 7 Cf. Gita, p. 109 for the collocation.
2103, and Nrisimha T4pinf, p. 198, commentary. * The eight mentioned already. > Cf. Tait. Aran. p. 885. * Cf. Mundaka, p. 312; Santi Parvan (Moksha), chap. 199, st. 64 seq. Immortality = final emancipation. * P. 165 supra. * Of penance, that is to say. 7 Cf. Gita, p. 109 for the collocation. * Kashopanishad, p. 151; Maitri, p. 161. Sankara seems to take the five and the senses separately ; the five meaning the five classes of sensuous objects. ® Past losses and future gains, Nilakan/ha. CHAPTER III, 38. 171 the fifth'; others, likewise, are (masters) of four Vedas; others, too, of three Vedas; others are (masters) of two Vedas, and of one Veda; and others of no Veda*. Tell me which of these is the greatest, whom I may know (to be) a Brahmaza. Sanatsugata said : Through ignorance of the one Veda*—the one truth—O king of kings! numerous Vedas came into existence. Some‘ only adhere to the truth. The fancies of those who have fallen away from the truth are abortive, and through ignorance of the truth, ceremonies become amplified®. One should understand a Brahmama, who (merely) reads much, to be a man of many words*. Know him only to be the (true) Brahmaza, who swerves not from the truth ’. O you who are the highest among men*! the Khandas, indeed, refer of themselves * to it. There- ‘ Cf, as to this, Max Millers Ancient Sanskrit Literature, p. 38 seq.; and AAindogya, pp. 164, 474, 493; Brihadaranyaka, Pp. 456, 687, 926; Maitr?, p.171; Nrisimha TApint, p. 105. * The original is ‘void of Rsts.’ The commentators give no explanation. Does it mean those who abandon the karma-marga? Heretics who reject all Vedas are scarcely likely to be referred to in this way. Nilakaw/ha’s interpretation of all this is very different. See his gloss. * Sankara gives various interpretations of this. Perhaps the best is to take it as meaning knowledge. ‘The one knowledge— the one truth’—would then be like the famous text—Taittirfya, p- 56—‘ The Brahman is truth, knowledge,’ &c. * For this phrase cf. Git4, p. 73. * Those who do not understand the Brahman lose their natural power of obtaining what they wish, and so go in for various ceremonies for various special benefits. Cf. KAandogya, p. 541; Ghd, p. 47; and p. 184 infra. * Cf. Brshadaranyaka, p. 893. 7 Ibid. p. 636. ® Literally, ‘highest among bipeds,’ a rather unusual expression. * Nilakas/ha says, ‘The part of the Vedas which teaches the 172 SANATSUGATIYA.
3Cf. KAandogya, p. 541; Ghd, p. 47; and p. 184 infra. * Cf. Brshadaranyaka, p. 893. 7 Ibid. p. 636. ® Literally, ‘highest among bipeds,’ a rather unusual expression. * Nilakas/ha says, ‘The part of the Vedas which teaches the 172 SANATSUGATIYA. fore, studying them, the learned persons who understand the Adandas, attain to the Veda, not that which is to be known'. Among the Vedas, there is none which understands*. By the unintelligent’, one understands not the Veda, nor the object of knowledge *. He who knows the Veda knows the object of knowledge. He who knows the object of knowledge® knows not the truth. He who understands the Vedas understands also the object of knowledge; but that® is not understood by the Vedas or by those who understand the Vedas. Still the Brahmazas who understand the Vedas, understand the Veda by means of the Vedas*. As the branch of a tree with regard to the part of a portion of the glorious * one, so, they declare, are the Vedas with knowledge of the supreme is enough by itself for its purpose; it is not like the part about rites, &c., which rites must be performed before they serve any useful purpose.’ The G#adnakanda is enough by itself for understanding the Brahman. Sankara compares Git4, p. 113, and Ka/fa, p. 102. ’ The Veda=the Brahman, as above, cf. SvetAsvatara, p. 372 and commentary ; that which is to be known=the material world, which is a subject for human knowledge. ? Scil. understands the Veda—the Brahman. 8 *The mind,’ says Nilakan¢ha; literally, ‘that which is to be understood.’ * Because a real knowledge of it requires a knowledge of the Brahman. As to the next clause cf. inter alia AAandogya, p. 384; Brthadiranyaka, p. 450. ° * This is the converse of the last sentence, as to which cf. Brthadfranyaka, p. 925. * The supreme. * The apparent contradiction is explained in the next sentence. * Ie. the moon. This refers to the well-known sikh4tandranydya. As the small digit of the moon, which cannot be perceived by itself, is pointed out as being at the tip of a branch of a tree pointing towards the moon, so the Vedas are of use as pointing towards the Brahman, though inaccurately and imperfectly. CHAPTER III, 45. 173
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.
1any distinction as to physical, mental, or that which is caused by superhuman agency. * Literally, ‘all is conquered.’ Everything that needs to be done is done. Cf. Kas/hopanishad, p. 155; Musdaka, p. 317. * Another interpretation of ish/ApQrta is ‘offerings to gods, and offerings to the manes;’ a third ‘sacrifices, &c., and works of charity, such as digging tanks and wells ;’ for a fourth, see Sankara on Mundaka, p. 291. ‘ Each of the three classes mentioned contains two sub-classes, and so the six are made up. It is not quite easy to see the two h- ads under the third class; but perhaps indifference, and the consequent abandonment of desire, may be the two intended. To indicate that, I have adopted the construction which takes the words ‘by means of indifference’ with abandonment, instead of with ‘ gifts at Vedic ceremonies,’ &c. Sankara seems to understand ‘giving away of wealth’ with the words‘ by means of indifference,’ and thus to constitute the second head under the third class. But he is not quite clear. * Concentration=fixing the mind continuously on some object, such as the being in the sun, &c.; contemplation is that in which one identifies oneself with the Brahman; reflexion as to what one is, whence one comes, and so forth. * Sankara says this may refer to the ‘stealing’ mentioned at p. 160. The life of a Brahmasirin is here taken to mean con- 170 SANATSUGATIYA. likewise freedom from all belongings'. Thus have the defects of self-restraint been stated; one should avoid those defects. Freedom from (those) defects is freedom from heedlessness; and that, too, is deemed to have eight characteristics*. Let truth be your (very) self, O king of kings! On truth all the worlds rest*. Truth is said to be their main (principle). Immortality depends on truth‘. Getting rid of (these) defects, one should practise the observance of penance. This is the conduct prescribed by the Creator. Truth is the solemn vow of the good. The pure penance, which is free from these defects, and possessed of these characteristics, becomes developed, and well developed®. I will state to you, in brief, O king of kings! what you ask of me. This (observance) ° is destructive of sin, and pure, and releases (one) from birth and death and oldage’. If one is free from the five senses, and also from the mind §, O descendant of Bharata! also from (thoughts regarding) the past and the future ®, one becomes happy. Dhritardshéra said: Some people make great boasts in consequence of (their knowing) the Vedas with the Akhydnas as tinence by the commentators, as also at Mundaka, p. 311 inter alia. See also AAandogya, p. 533. ' Son, wife, home, &c.; as to which cf. Gfti, p. 103, and Nrisimha T4pinf, p. 198, commentary. * The eight mentioned already. > Cf. Tait. Aran. p. 885. * Cf. Mundaka, p. 312; Santi Parvan (Moksha), chap. 199, st. 64 seq. Immortality = final emancipation. * P. 165 supra. * Of penance, that is to say. 7 Cf. Gita, p. 109 for the collocation.
2103, and Nrisimha T4pinf, p. 198, commentary. * The eight mentioned already. > Cf. Tait. Aran. p. 885. * Cf. Mundaka, p. 312; Santi Parvan (Moksha), chap. 199, st. 64 seq. Immortality = final emancipation. * P. 165 supra. * Of penance, that is to say. 7 Cf. Gita, p. 109 for the collocation. * Kashopanishad, p. 151; Maitri, p. 161. Sankara seems to take the five and the senses separately ; the five meaning the five classes of sensuous objects. ® Past losses and future gains, Nilakan/ha. CHAPTER III, 38. 171 the fifth'; others, likewise, are (masters) of four Vedas; others, too, of three Vedas; others are (masters) of two Vedas, and of one Veda; and others of no Veda*. Tell me which of these is the greatest, whom I may know (to be) a Brahmaza. Sanatsugata said : Through ignorance of the one Veda*—the one truth—O king of kings! numerous Vedas came into existence. Some‘ only adhere to the truth. The fancies of those who have fallen away from the truth are abortive, and through ignorance of the truth, ceremonies become amplified®. One should understand a Brahmama, who (merely) reads much, to be a man of many words*. Know him only to be the (true) Brahmaza, who swerves not from the truth ’. O you who are the highest among men*! the Khandas, indeed, refer of themselves * to it. There- ‘ Cf, as to this, Max Millers Ancient Sanskrit Literature, p. 38 seq.; and AAindogya, pp. 164, 474, 493; Brihadaranyaka, Pp. 456, 687, 926; Maitr?, p.171; Nrisimha TApint, p. 105. * The original is ‘void of Rsts.’ The commentators give no explanation. Does it mean those who abandon the karma-marga? Heretics who reject all Vedas are scarcely likely to be referred to in this way. Nilakaw/ha’s interpretation of all this is very different. See his gloss. * Sankara gives various interpretations of this. Perhaps the best is to take it as meaning knowledge. ‘The one knowledge— the one truth’—would then be like the famous text—Taittirfya, p- 56—‘ The Brahman is truth, knowledge,’ &c. * For this phrase cf. Git4, p. 73. * Those who do not understand the Brahman lose their natural power of obtaining what they wish, and so go in for various ceremonies for various special benefits. Cf. KAandogya, p. 541; Ghd, p. 47; and p. 184 infra. * Cf. Brshadaranyaka, p. 893. 7 Ibid. p. 636. ® Literally, ‘highest among bipeds,’ a rather unusual expression. * Nilakas/ha says, ‘The part of the Vedas which teaches the 172 SANATSUGATIYA.
3Cf. KAandogya, p. 541; Ghd, p. 47; and p. 184 infra. * Cf. Brshadaranyaka, p. 893. 7 Ibid. p. 636. ® Literally, ‘highest among bipeds,’ a rather unusual expression. * Nilakas/ha says, ‘The part of the Vedas which teaches the 172 SANATSUGATIYA. fore, studying them, the learned persons who understand the Adandas, attain to the Veda, not that which is to be known'. Among the Vedas, there is none which understands*. By the unintelligent’, one understands not the Veda, nor the object of knowledge *. He who knows the Veda knows the object of knowledge. He who knows the object of knowledge® knows not the truth. He who understands the Vedas understands also the object of knowledge; but that® is not understood by the Vedas or by those who understand the Vedas. Still the Brahmazas who understand the Vedas, understand the Veda by means of the Vedas*. As the branch of a tree with regard to the part of a portion of the glorious * one, so, they declare, are the Vedas with knowledge of the supreme is enough by itself for its purpose; it is not like the part about rites, &c., which rites must be performed before they serve any useful purpose.’ The G#adnakanda is enough by itself for understanding the Brahman. Sankara compares Git4, p. 113, and Ka/fa, p. 102. ’ The Veda=the Brahman, as above, cf. SvetAsvatara, p. 372 and commentary ; that which is to be known=the material world, which is a subject for human knowledge. ? Scil. understands the Veda—the Brahman. 8 *The mind,’ says Nilakan¢ha; literally, ‘that which is to be understood.’ * Because a real knowledge of it requires a knowledge of the Brahman. As to the next clause cf. inter alia AAandogya, p. 384; Brthadiranyaka, p. 450. ° * This is the converse of the last sentence, as to which cf. Brthadfranyaka, p. 925. * The supreme. * The apparent contradiction is explained in the next sentence. * Ie. the moon. This refers to the well-known sikh4tandranydya. As the small digit of the moon, which cannot be perceived by itself, is pointed out as being at the tip of a branch of a tree pointing towards the moon, so the Vedas are of use as pointing towards the Brahman, though inaccurately and imperfectly. CHAPTER III, 45. 173
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.
No commentary for this page.