Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1He who accurately understands the elements, the whole of the qualities*, and also all the deities’, casting aside sin, and getting rid of (all) bonds, attains to all the spotless worlds. CuaPTeR X XI. Brahman said: That unperceived (principle), all-pervading, everlasting, and immutable, which is in a state of equilibrium *, should be understood (to become) the city of nine portals, consisting of three qualities, and five » Namely, how they are all manifestations of the Brahman, and are all dissolved in it. Cf. inter alia Gita, pp. 74, 92. * See the Ka/Aopanishad, p. 149. See also p. 332 infra. ® See p. 313, note 3 supra. * Te. the mind. Cf. Gfta, p. roz. 5 Viz. smell, sound, &c. * Tranquillity, self-restraint, &c., Arguna Misra. Are they not rather the three qualities? As to ‘twenty-four plus one’ above, see p. 368. 7 Does this mean the senses, as at Gft4, p. 123? An accurate understanding of the things noted requires a knowledge of their relation to the supreme, which is the means of final emancipation. And see p. 337 infra. * See Gfé, p. 107, and S4éakhya-sfra, p. 11, and note 2, p. 331 infra. 318 ANUGITA. constituent principles’, encircled by the eleven ?, consisting of mind® as the distinguishing power, and of the understanding as ruler, this is (an aggregate made up of) eleven’. The three currents’ which are within this (city) support (it)* again and again, and those three channels run on, being constituted by the three qualities. Darkness, passion, and goodness, these are called the three qualities, which are all coupled with one another, and likewise serve one another, which depend on one another, and attend on one another, and are joined to one another’. And the five constituent principles 1 The five gross elements of which the body is composed (cf. Mah4bhfrata, Santi Parvan, Moksha Dharma, chap. 183, st. 1 seq.) are developments of the unperceived principle, the Prakriti. Cf. Git4, p. 112, where the words ‘ which remain (absorbed) in nature’ have been inadvertently omitted after ‘ with the mind as the sixth.’ As to the nine portals cf. Gita, p. 65. 2 The five active organs, the five perceptive senses, and the mind. > This Arguna Misra takes to mean ‘egoism.’ Nilakansha takes the usual meaning, and adds, objects are produced from mental operations; ‘ distinguishing,’ that is, manifesting as distinct entities. ‘ The eleven are, according to Arguna Misra, the three qualities, the five gross elements, the group of organs and senses as one, egoism, and understanding. ® Viz. the nadis, Ida, Pingala, and Sushumav’, Arguna Misra, who adds that they are respectively of the quality of darkness, passion, and goodness.
2® Viz. the nadis, Ida, Pingala, and Sushumav’, Arguna Misra, who adds that they are respectively of the quality of darkness, passion, and goodness. * The three nadis, says Arguna Misra, support the life-winds. Nilakan/ha takes the three currents to be the threefold inclination of the mind, viz. towards a pure piety, towards injuring other living creatures, and towards that mixed piety which requires the destruction of life for its performance. Nilakan/Aa also has a different reading from Arguna Misra, which means ‘are replenished’ instead of ‘support.’ And the three channels are, according to Nilakanéka, the Sampkaras, or effects of previous actions of piety or impiety. 7 Coupled=always existing in association with one another; serving = being necessary to the operations of one another ; depending =supporting one another like three staves, says Nilakansha; CHAPTER XXI, II. 319 (are made up of) the three qualities. Goodness is the match of darkness, and passion is the match of goodness; and goodness is also the match of passion, and darkness the match of goodness. Where darkness is restrained, passion there prevails. Where passion is restrained, goodness there prevails', Darkness should be understood to consist in obscurity. It has three qualities *, and is called delusion. Its characteristic is also impiety, and it is constant in sinful actions. This is the nature of darkness ; it also appears combined (with others). Passion is said to consist in activity, and is the cause of successive® (acts). When it prevails, its characteristic, among all beings, appears to be production’. Light, lightness ®, faith, such is stated to be the nature of goodness (prevailing) among all beings, as accepted by good men. The true nature of their characteristics, in aggregation and separation, will now be stated together with the reasons ; learn those accurately. Delusion, ignorance, upholding, says Arguna Misra, as the total absence of one would lead to the absence of the others also; attending = becoming subordinate to whichever of them is dominant for the time being; joined=so as to become one organic whole. Cf. as to all this, Yoga-sftra II, 18, and commentary, p. 101; Sdakhya-k4rika, K4rikA 12, with Vakaspati Misra’s comments on it. * Cf. Gita, p. 108, and the quotation in the Sankhyatattvakaumudf, p. 64. * T.e. characteristics, viz. obscurity (which seems to stand for ignorance), delusion (which is false knowledge), and impiety (doing that which is known to be sinful and wrong). * The original means, according to Nilakan/Aa, wrong, unlawful conduct. As to all this cf. Santi Parvan (Moksha), chap. 194, st. 29. ¢ Ie. apparently perpetually doing something. Cf. Gitd, p. 108. * Cf. as to this, and generally also, Sakhya-k4rik4 13, and commentary of VAdaspati Misra (p. 64). The blazing upwards of fire is said to illustrate the lightness of the quality of goodness which belongs to fire, 320 anucitA,
329. ¢ Ie. apparently perpetually doing something. Cf. Gitd, p. 108. * Cf. as to this, and generally also, Sakhya-k4rik4 13, and commentary of VAdaspati Misra (p. 64). The blazing upwards of fire is said to illustrate the lightness of the quality of goodness which belongs to fire, 320 anucitA, want of liberality, indecision about actions’, sleep, haughtiness’, fear, avarice, grief, finding fault with good acts, want of memory °, immaturity (of intellect), nihilism *, violation of (the rules of) conduct, want of discrimination’, blindness, behaviour of the lowest® quality, pride of performance without (actual) performance, pride of knowledge without (actual) knowledge, unfriendliness, evil disposition, want of faith, deluded convictions, want of straightforwardness, want of knowledge‘, sinful action, want of knowledge (of the subtle principle), stolidity 7, lassitude, want of self-restraint, going into inferior ways ; all these qualities, O Brahmazas! are celebrated as being dark. And whatever other states of mind, connected with delusion, are found in various places in this world, all these are dark qualities. Constant talk in disparagement of gods, Brahmazas and Vedas, want of liberality, vanity, delusion *, anger, want of forgiveness likewise, and also animosity ? According to Git4, p. 108, doing nothing—stolid laziness—is a mark of darkness. Cf. generally on this passage Gita, pp. 107, 118, 124 seq.; Maitrf, p. 49. * The same word as at Gita, pp. 116, 125 (headstrong in the latter passage should have been haughty). Cf. as to the word, Khandogya, p. 383. > Cf. Gita, p. 51. * The opposite of the belief mentioned at Gfii, p. 126. * The same word as at Gita, p. 109. But the commentators render it here by himsra, i.e. destructive. I am not sure about the original word here, and the word next but one after this, The latter Arguna Misra renders by skshmatattvavedanam, which I have translated above in the text. The former seems to mean general unintelligence. 7 Heaviness and dulness, induced by indolence, &c., Nilakam/ha. Lassitude is drooping from despondency. Going into inferior ways, Arguna Misra says, means falling into the inferior castes; Nfilakantha says it means love for base actions. * Not being cognisant of one’s own shortcomings, Arguna Misra. CHAPTER XxXI, 18. 321
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.
1He who accurately understands the elements, the whole of the qualities*, and also all the deities’, casting aside sin, and getting rid of (all) bonds, attains to all the spotless worlds. CuaPTeR X XI. Brahman said: That unperceived (principle), all-pervading, everlasting, and immutable, which is in a state of equilibrium *, should be understood (to become) the city of nine portals, consisting of three qualities, and five » Namely, how they are all manifestations of the Brahman, and are all dissolved in it. Cf. inter alia Gita, pp. 74, 92. * See the Ka/Aopanishad, p. 149. See also p. 332 infra. ® See p. 313, note 3 supra. * Te. the mind. Cf. Gfta, p. roz. 5 Viz. smell, sound, &c. * Tranquillity, self-restraint, &c., Arguna Misra. Are they not rather the three qualities? As to ‘twenty-four plus one’ above, see p. 368. 7 Does this mean the senses, as at Gft4, p. 123? An accurate understanding of the things noted requires a knowledge of their relation to the supreme, which is the means of final emancipation. And see p. 337 infra. * See Gfé, p. 107, and S4éakhya-sfra, p. 11, and note 2, p. 331 infra. 318 ANUGITA. constituent principles’, encircled by the eleven ?, consisting of mind® as the distinguishing power, and of the understanding as ruler, this is (an aggregate made up of) eleven’. The three currents’ which are within this (city) support (it)* again and again, and those three channels run on, being constituted by the three qualities. Darkness, passion, and goodness, these are called the three qualities, which are all coupled with one another, and likewise serve one another, which depend on one another, and attend on one another, and are joined to one another’. And the five constituent principles 1 The five gross elements of which the body is composed (cf. Mah4bhfrata, Santi Parvan, Moksha Dharma, chap. 183, st. 1 seq.) are developments of the unperceived principle, the Prakriti. Cf. Git4, p. 112, where the words ‘ which remain (absorbed) in nature’ have been inadvertently omitted after ‘ with the mind as the sixth.’ As to the nine portals cf. Gita, p. 65. 2 The five active organs, the five perceptive senses, and the mind. > This Arguna Misra takes to mean ‘egoism.’ Nilakansha takes the usual meaning, and adds, objects are produced from mental operations; ‘ distinguishing,’ that is, manifesting as distinct entities. ‘ The eleven are, according to Arguna Misra, the three qualities, the five gross elements, the group of organs and senses as one, egoism, and understanding. ® Viz. the nadis, Ida, Pingala, and Sushumav’, Arguna Misra, who adds that they are respectively of the quality of darkness, passion, and goodness.
2® Viz. the nadis, Ida, Pingala, and Sushumav’, Arguna Misra, who adds that they are respectively of the quality of darkness, passion, and goodness. * The three nadis, says Arguna Misra, support the life-winds. Nilakan/ha takes the three currents to be the threefold inclination of the mind, viz. towards a pure piety, towards injuring other living creatures, and towards that mixed piety which requires the destruction of life for its performance. Nilakan/Aa also has a different reading from Arguna Misra, which means ‘are replenished’ instead of ‘support.’ And the three channels are, according to Nilakanéka, the Sampkaras, or effects of previous actions of piety or impiety. 7 Coupled=always existing in association with one another; serving = being necessary to the operations of one another ; depending =supporting one another like three staves, says Nilakansha; CHAPTER XXI, II. 319 (are made up of) the three qualities. Goodness is the match of darkness, and passion is the match of goodness; and goodness is also the match of passion, and darkness the match of goodness. Where darkness is restrained, passion there prevails. Where passion is restrained, goodness there prevails', Darkness should be understood to consist in obscurity. It has three qualities *, and is called delusion. Its characteristic is also impiety, and it is constant in sinful actions. This is the nature of darkness ; it also appears combined (with others). Passion is said to consist in activity, and is the cause of successive® (acts). When it prevails, its characteristic, among all beings, appears to be production’. Light, lightness ®, faith, such is stated to be the nature of goodness (prevailing) among all beings, as accepted by good men. The true nature of their characteristics, in aggregation and separation, will now be stated together with the reasons ; learn those accurately. Delusion, ignorance, upholding, says Arguna Misra, as the total absence of one would lead to the absence of the others also; attending = becoming subordinate to whichever of them is dominant for the time being; joined=so as to become one organic whole. Cf. as to all this, Yoga-sftra II, 18, and commentary, p. 101; Sdakhya-k4rika, K4rikA 12, with Vakaspati Misra’s comments on it. * Cf. Gita, p. 108, and the quotation in the Sankhyatattvakaumudf, p. 64. * T.e. characteristics, viz. obscurity (which seems to stand for ignorance), delusion (which is false knowledge), and impiety (doing that which is known to be sinful and wrong). * The original means, according to Nilakan/Aa, wrong, unlawful conduct. As to all this cf. Santi Parvan (Moksha), chap. 194, st. 29. ¢ Ie. apparently perpetually doing something. Cf. Gitd, p. 108. * Cf. as to this, and generally also, Sakhya-k4rik4 13, and commentary of VAdaspati Misra (p. 64). The blazing upwards of fire is said to illustrate the lightness of the quality of goodness which belongs to fire, 320 anucitA,
329. ¢ Ie. apparently perpetually doing something. Cf. Gitd, p. 108. * Cf. as to this, and generally also, Sakhya-k4rik4 13, and commentary of VAdaspati Misra (p. 64). The blazing upwards of fire is said to illustrate the lightness of the quality of goodness which belongs to fire, 320 anucitA, want of liberality, indecision about actions’, sleep, haughtiness’, fear, avarice, grief, finding fault with good acts, want of memory °, immaturity (of intellect), nihilism *, violation of (the rules of) conduct, want of discrimination’, blindness, behaviour of the lowest® quality, pride of performance without (actual) performance, pride of knowledge without (actual) knowledge, unfriendliness, evil disposition, want of faith, deluded convictions, want of straightforwardness, want of knowledge‘, sinful action, want of knowledge (of the subtle principle), stolidity 7, lassitude, want of self-restraint, going into inferior ways ; all these qualities, O Brahmazas! are celebrated as being dark. And whatever other states of mind, connected with delusion, are found in various places in this world, all these are dark qualities. Constant talk in disparagement of gods, Brahmazas and Vedas, want of liberality, vanity, delusion *, anger, want of forgiveness likewise, and also animosity ? According to Git4, p. 108, doing nothing—stolid laziness—is a mark of darkness. Cf. generally on this passage Gita, pp. 107, 118, 124 seq.; Maitrf, p. 49. * The same word as at Gita, pp. 116, 125 (headstrong in the latter passage should have been haughty). Cf. as to the word, Khandogya, p. 383. > Cf. Gita, p. 51. * The opposite of the belief mentioned at Gfii, p. 126. * The same word as at Gita, p. 109. But the commentators render it here by himsra, i.e. destructive. I am not sure about the original word here, and the word next but one after this, The latter Arguna Misra renders by skshmatattvavedanam, which I have translated above in the text. The former seems to mean general unintelligence. 7 Heaviness and dulness, induced by indolence, &c., Nilakam/ha. Lassitude is drooping from despondency. Going into inferior ways, Arguna Misra says, means falling into the inferior castes; Nfilakantha says it means love for base actions. * Not being cognisant of one’s own shortcomings, Arguna Misra. CHAPTER XxXI, 18. 321
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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