Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1152, and comment there, where the eye is said to stand for all the senses. » Kasha, p. 149; Svetsvatara, pp. 346-348, also p. 330 (should it be manfsh4 there instead of manviso?). The meanings of the three words are difficult to fix accurately. Sankara varies in his interpre- 188 SANATSUGATIYA. divine being is perceived by devotees. The currents of twelve collections ', supported by the Deity, regulate the honey ?; and those who follow after it move about in (this) dangerous (world). That eternal divine being*® is perceived by devotees. The bee‘ drinks that accumulated honey for half a month®, The Lord created the oblation for all beings*. That eternal divine being is perceived by devotees. Those who are devoid of wings’, coming tations. Probably the meaning he gives here is the best. Mind and understanding have been explained at Gita, p. 57. The heart is the place within, where the self is said to be, and it may be taken as indicating the self, the meaning would then be—a direct consciousness in the self of its unity with the Supreme. See, too, Taitt. Aran. p. 896. 1 The five organs of action, the five senses of perception, the mind and understanding make the twelve. * Each current has its own honey regularly distributed to it under the supervision of the Deity, the Supreme. Honey=material enjoyment. Cf. Kasha, p. 126, where Sankara renders it by karmaphala, ‘ fruit of action.’ * Who supervises the distribution as stated. Cf. Vedanta-sitra III, 2, 28-31. * Bhramara, which the commentators interpret to mean ‘one who is given to flying about—the individual self.’ * T.e. in one life in respect of actions done in a previous life. * Sankara says this is in answer to a possible difficulty that action performed here cannot have its fruit in the next world, as the fruit is so far removed in time from the action. The answer is, The Lord, the Supreme, can effect this, and taking his existence into account there is no difficulty. Oblation=food, &c., Sankara. The meaning of the whole passage, which is not very clear, seems to be that the Lord has arranged things so that each being receives some of this honey, this food, which is the fruit of his own action, Then the question arises, Do these beings always continue taking the honey and ‘migrating,’ or are they ever released? That is answered by the following sentence. 7 «The wings of knowledge,’ says Sankara, citing a Brahmana text, ‘those, verily, who have knowledge are possessed of wings, those who are not possessed of knowledge are devoid of wings.’ CHAPTER VI, IO. 189
2That is answered by the following sentence. 7 «The wings of knowledge,’ says Sankara, citing a Brahmana text, ‘those, verily, who have knowledge are possessed of wings, those who are not possessed of knowledge are devoid of wings.’ CHAPTER VI, IO. 189 to the Asvattha of golden leaves’, there become possessed of wings, and fly away happily*. That eternal divine being? is perceived by devotees. The upward life-wind swallows up the downward life-wind ; the moon swallows up the upward lifewind; the sun swallows up the moon’; and another swallows up the sun. Moving about above the waters, the supreme self * does not raise one leg’. (Should he raise) that, which is always performing sacrifices *, there will be no death, no immortality *. That eternal divine being’ is perceived by devotees. ' So, literally; Sankara explains ‘golden’ to mean ‘beneficial and pleasant,’ by a somewhat fanciful derivation of the word hirawya. He refers to Gita, p. 111, about the leaves of the Asvattha. Nilakaséka takes the leaves to be son, wife, &c., which are * golden,’ attractive at first sight. ‘Coming to the Asvattha,’ Sankara says, ‘means being born as a Brahmana,’ &c. ‘Flying away’ == obtaining final emancipation. * The ‘selfs’ are compared to birds in the famous passage at Musdaka, p. 306 (also Svetdsvatara, p. 337). See also Brshadaranyaka, p. 499. * Knowledge of whom leads to ‘ flying away happily.’ * Cf. Khandogya, p. 441. Sankara says that the author here explains the yoga by which the Supreme is to be attained. As to the life-winds, cf. Gita, p. 61. ‘The moon,’ says Sankara, ‘means the mind, and the sun the understanding, as they are the respective deities of those organs’ (cf. Brihaddranyaka, pp. 521-542, and Aitareya, p. 187, where, however, the sun is said to appertain to the eye). ® Le. the Brahman; the result is, one remains in the condition of being identified with the Brahman. ® Literally, flamingo. Cf. Svet4svatara, pp. 332, 367; see also p. 289; Maitri, p. 99 ; and the commentary on SvetAsvatara, p. 283. ™ Vis. the individual self, Sankara; that is, as it were, the bond of connexion between the Supreme and the world. Cf. Giud, p. 112. * This is the meaning, though the word in the original is Ritvig, which in the later literature only means priest. * As the whole of the material world is dissolved, when the self is dissevered from the delusion which is the cause of it. *” Viz. who moves about on the waters, as above stated. 190 SANATSUGATIYA.
3* As the whole of the material world is dissolved, when the self is dissevered from the delusion which is the cause of it. *” Viz. who moves about on the waters, as above stated. 190 SANATSUGATIYA. The being which is the inner self, and which is of the size of a thumb}, is always migrating in consequence of the connexion with the subtle body *. The deluded ones do not perceive that praiseworthy lord, primeval and radiant, and possessed of creative power’. That eterna] divine being is perceived by devotees. Leading mortals to destruction by their own action ‘, they conceal themselves like serpents in secret recesses’, The deluded men then become more deluded *. The enjoyments afforded by them cause delusion, and lead to worldly life’, That eternal divine being® is perceived by devotees. This* seems to be common to all mankind— whether possessed of resources? or not possessed of resources—it is common to immortality and the other". Those who are possessed (of them)? attain there to the source of the honey’. That eternal divine being is perceived by devotees. They go, 1 Svetasvatara, pp. 330-355; Taitt. Aram. p. 858, and comments there. * The life-winds, the ten organs or senses, mind, and understanding. See the same word similarly interpreted at Svet4svatara, p. 306, and Sénkhya-sfitra III, 9. 5 According to Sankara, he who makes the distinct entities, after entering into them ; he alludes apparently to KAandogya, p. 407. * Namely, that of giving the poison of sensuous objects. * T.e. the eye, ear, &c., like the holes of serpents. * l.e. can appreciate nought but those sensuous objects. 7 One reading is, ‘lead to danger’=which means ‘to hell,’ according to Nilakan/ha. * Scil. delusion about whom leads to ‘ danger’ or ‘ worldly life.’ * The quality of being one with the Brahman in essence. %° Self-restraint, tranquillity, &c. 1 J. e. whether in the midst of worldly life, or in the state of perfect emancipation. 13 Viz. the resources spoken of before. ¥ Viz. the supreme Brahman. ‘ There’ Sankara takes to mean ‘in the supreme abode of Vishau.’ See Introduction. CHAPTER VI, 16. 19I pervading both worlds by knowledge’. Then the Agnihotra though not performed is (as good as) performed*. Your (knowledge) of the Brahman, therefore, will not lead you to littleness*. Knowledge is (his) name. To that the talented ones attain. That eternal divine being is perceived by devotees. The self of this description absorbing the material cause* becomes great. And-the self of him who understands that being is not degraded here*. That eternal divine being is perceived by devotees. One should ever and always be doing good. (There is) no death, whence (can there be) immortality’? The real and the unreal have both the same real (entity) as their basis. The source of the existent and the non-existent is but one*. That eternal divine being is perceived by devotees. The
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.
1152, and comment there, where the eye is said to stand for all the senses. » Kasha, p. 149; Svetsvatara, pp. 346-348, also p. 330 (should it be manfsh4 there instead of manviso?). The meanings of the three words are difficult to fix accurately. Sankara varies in his interpre- 188 SANATSUGATIYA. divine being is perceived by devotees. The currents of twelve collections ', supported by the Deity, regulate the honey ?; and those who follow after it move about in (this) dangerous (world). That eternal divine being*® is perceived by devotees. The bee‘ drinks that accumulated honey for half a month®, The Lord created the oblation for all beings*. That eternal divine being is perceived by devotees. Those who are devoid of wings’, coming tations. Probably the meaning he gives here is the best. Mind and understanding have been explained at Gita, p. 57. The heart is the place within, where the self is said to be, and it may be taken as indicating the self, the meaning would then be—a direct consciousness in the self of its unity with the Supreme. See, too, Taitt. Aran. p. 896. 1 The five organs of action, the five senses of perception, the mind and understanding make the twelve. * Each current has its own honey regularly distributed to it under the supervision of the Deity, the Supreme. Honey=material enjoyment. Cf. Kasha, p. 126, where Sankara renders it by karmaphala, ‘ fruit of action.’ * Who supervises the distribution as stated. Cf. Vedanta-sitra III, 2, 28-31. * Bhramara, which the commentators interpret to mean ‘one who is given to flying about—the individual self.’ * T.e. in one life in respect of actions done in a previous life. * Sankara says this is in answer to a possible difficulty that action performed here cannot have its fruit in the next world, as the fruit is so far removed in time from the action. The answer is, The Lord, the Supreme, can effect this, and taking his existence into account there is no difficulty. Oblation=food, &c., Sankara. The meaning of the whole passage, which is not very clear, seems to be that the Lord has arranged things so that each being receives some of this honey, this food, which is the fruit of his own action, Then the question arises, Do these beings always continue taking the honey and ‘migrating,’ or are they ever released? That is answered by the following sentence. 7 «The wings of knowledge,’ says Sankara, citing a Brahmana text, ‘those, verily, who have knowledge are possessed of wings, those who are not possessed of knowledge are devoid of wings.’ CHAPTER VI, IO. 189
2That is answered by the following sentence. 7 «The wings of knowledge,’ says Sankara, citing a Brahmana text, ‘those, verily, who have knowledge are possessed of wings, those who are not possessed of knowledge are devoid of wings.’ CHAPTER VI, IO. 189 to the Asvattha of golden leaves’, there become possessed of wings, and fly away happily*. That eternal divine being? is perceived by devotees. The upward life-wind swallows up the downward life-wind ; the moon swallows up the upward lifewind; the sun swallows up the moon’; and another swallows up the sun. Moving about above the waters, the supreme self * does not raise one leg’. (Should he raise) that, which is always performing sacrifices *, there will be no death, no immortality *. That eternal divine being’ is perceived by devotees. ' So, literally; Sankara explains ‘golden’ to mean ‘beneficial and pleasant,’ by a somewhat fanciful derivation of the word hirawya. He refers to Gita, p. 111, about the leaves of the Asvattha. Nilakaséka takes the leaves to be son, wife, &c., which are * golden,’ attractive at first sight. ‘Coming to the Asvattha,’ Sankara says, ‘means being born as a Brahmana,’ &c. ‘Flying away’ == obtaining final emancipation. * The ‘selfs’ are compared to birds in the famous passage at Musdaka, p. 306 (also Svetdsvatara, p. 337). See also Brshadaranyaka, p. 499. * Knowledge of whom leads to ‘ flying away happily.’ * Cf. Khandogya, p. 441. Sankara says that the author here explains the yoga by which the Supreme is to be attained. As to the life-winds, cf. Gita, p. 61. ‘The moon,’ says Sankara, ‘means the mind, and the sun the understanding, as they are the respective deities of those organs’ (cf. Brihaddranyaka, pp. 521-542, and Aitareya, p. 187, where, however, the sun is said to appertain to the eye). ® Le. the Brahman; the result is, one remains in the condition of being identified with the Brahman. ® Literally, flamingo. Cf. Svet4svatara, pp. 332, 367; see also p. 289; Maitri, p. 99 ; and the commentary on SvetAsvatara, p. 283. ™ Vis. the individual self, Sankara; that is, as it were, the bond of connexion between the Supreme and the world. Cf. Giud, p. 112. * This is the meaning, though the word in the original is Ritvig, which in the later literature only means priest. * As the whole of the material world is dissolved, when the self is dissevered from the delusion which is the cause of it. *” Viz. who moves about on the waters, as above stated. 190 SANATSUGATIYA.
3* As the whole of the material world is dissolved, when the self is dissevered from the delusion which is the cause of it. *” Viz. who moves about on the waters, as above stated. 190 SANATSUGATIYA. The being which is the inner self, and which is of the size of a thumb}, is always migrating in consequence of the connexion with the subtle body *. The deluded ones do not perceive that praiseworthy lord, primeval and radiant, and possessed of creative power’. That eterna] divine being is perceived by devotees. Leading mortals to destruction by their own action ‘, they conceal themselves like serpents in secret recesses’, The deluded men then become more deluded *. The enjoyments afforded by them cause delusion, and lead to worldly life’, That eternal divine being® is perceived by devotees. This* seems to be common to all mankind— whether possessed of resources? or not possessed of resources—it is common to immortality and the other". Those who are possessed (of them)? attain there to the source of the honey’. That eternal divine being is perceived by devotees. They go, 1 Svetasvatara, pp. 330-355; Taitt. Aram. p. 858, and comments there. * The life-winds, the ten organs or senses, mind, and understanding. See the same word similarly interpreted at Svet4svatara, p. 306, and Sénkhya-sfitra III, 9. 5 According to Sankara, he who makes the distinct entities, after entering into them ; he alludes apparently to KAandogya, p. 407. * Namely, that of giving the poison of sensuous objects. * T.e. the eye, ear, &c., like the holes of serpents. * l.e. can appreciate nought but those sensuous objects. 7 One reading is, ‘lead to danger’=which means ‘to hell,’ according to Nilakan/ha. * Scil. delusion about whom leads to ‘ danger’ or ‘ worldly life.’ * The quality of being one with the Brahman in essence. %° Self-restraint, tranquillity, &c. 1 J. e. whether in the midst of worldly life, or in the state of perfect emancipation. 13 Viz. the resources spoken of before. ¥ Viz. the supreme Brahman. ‘ There’ Sankara takes to mean ‘in the supreme abode of Vishau.’ See Introduction. CHAPTER VI, 16. 19I pervading both worlds by knowledge’. Then the Agnihotra though not performed is (as good as) performed*. Your (knowledge) of the Brahman, therefore, will not lead you to littleness*. Knowledge is (his) name. To that the talented ones attain. That eternal divine being is perceived by devotees. The self of this description absorbing the material cause* becomes great. And-the self of him who understands that being is not degraded here*. That eternal divine being is perceived by devotees. One should ever and always be doing good. (There is) no death, whence (can there be) immortality’? The real and the unreal have both the same real (entity) as their basis. The source of the existent and the non-existent is but one*. That eternal divine being is perceived by devotees. The
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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