Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Lassitude 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 towards people, this is considered to be dark conduct. Whatever vain! actions (there are), and whatever vain gifts, and vain eating, that is considered to be dark conduct. Reviling, and want of forgiveness, animosity, vanity, want of faith also, this is considered to be dark conduct. And whatever such people there are in this world, doers of sinful acts, who break through (all) regulations, they are all held to be dark. I will state the wombs appointed for these (men) of sinful actions. They go to the hell, (namely) the brute (species), to be born in the lower hell?; (or become) the immovable entities ?, animals, beasts of burden, demons, and serpents, and worms, insects, birds, and also creatures born from eggs, and all quadrupeds, and idiots, deaf and dumb men, and whatever others are attacked by diseases generated by sin‘. These dark, evilconducted men, who are sunk in darkness, who bear the marks of their own actions, the current of whose (thoughts) is downwards §, sink into darkness. I will now proceed to state their improvement and ascent; how, becoming men of meritorious actions, they attain to the worlds of those who perform good acts*. Resorting to a contrary? (course of life), and growing old in (good) actions °, they exert * Cf. Git, p. 83. * Cf. Git, p. 116. ® Such as trees and so forth, which are also forms of life. * This is alluded to in some Smritis too. And cf. KhAindogya, P- 358, and the quotation in the commentary on Sinkhya-sfitra V, 122. * Such, says Nilaka#/ha, as to fit them for the nether world. See Tattvakaumudf, p. 113. As to marks, cf. p. 239 supra. * Cf. Gita, p. 130. * Le. contrary to that already described as dark. ® Nilakan/ha renders this to mean ‘ destroyed for Agnihotra and such ceremonies,’ like the goat referred to above at p. 290. (8) Y 322 anucirA,
2See Tattvakaumudf, p. 113. As to marks, cf. p. 239 supra. * Cf. Gita, p. 130. * Le. contrary to that already described as dark. ® Nilakan/ha renders this to mean ‘ destroyed for Agnihotra and such ceremonies,’ like the goat referred to above at p. 290. (8) Y 322 anucirA, themselves, and through the ceremonies (performed for them) by benevolent Brahmazas devoted to their own duties, they go upwards to the same world (as the Brahmazas)—the heaven of the gods. Such is the Vedic text. Resorting to a contrary! (course of life), and growing old in their own duties, they become men in this world whose nature is to return *. Coming to a sinful womb, as K4mdalas §, or deaf, or lisping men, they attain to higher and higher castes in order; going beyond the Sddra womb, and (beyond) whatever other dark qualities there are which abide in the quality of darkness‘ in the current (of this world). Attachment to objects of desire is laid down to be the great delusion. There, sages and saints and gods become deluded, wishing for pleasure. Darkness°, delusion, the great delusion, the great obscurity called anger, and death the blinding obscurity ; anger is called the great obscurity. I have now duly described to you, O Braéhmazas! this quality of darkness, in full and accurately with reference to ' See note 7 on last page. The sequence of ideas seems not to be properly brought out here. In the course of transmigration after their course of conduct is altered they become men, and then proceed to heaven. This seems the real sense here. * To return to life and death, and so on, until they fit themselves for final emancipation. Cf. Apastamba II, 5, 11, 10-18. * Cf. Khindogya, p. 359. * This is not very clear, and the commentators give but little help. The meaning probably is, that they gradually, in course of improvement, cross beyond the SQdra caste, and all those qualities or tempers of mind, and so forth, which have been stated to appertain to the quality of darkness. ® Cf. Saiikhya-k4rik4, pp. 47, 48,and Vadaspati’s comment. There these are identified with the ‘afflictions’ of the Yoga-sastra—ignorance, sclf-consciousness, affection, aversion, persistent attachment, and they are five divisions of false knowledge, or the quality of darkness, as it is here called. See, too, Svetisvatara (comm.), p. 284. CHAPTER XXII, 5. 323 its nature, and also its qualities, and also its source. Who, indeed, understands this properly; who, indeed, perceives this properly? The definition of the essence of darkness is, that one sees the real in what is unreal. The qualities of darkness have been described to you in many ways. And darkness in its higher and lower! (forms) has been accurately stated. The man who always understands these qualities gets rid of all dark qualities, CuHaprer XXII. Brahman said:
3The qualities of darkness have been described to you in many ways. And darkness in its higher and lower! (forms) has been accurately stated. The man who always understands these qualities gets rid of all dark qualities, CuHaprer XXII. Brahman said: O best (of men)! I will explain to you accurately the quality of passion. Learn, O noble ones! the action of the quality of passion. Injuring (others), beauty’, toil, pleasure and pain, cold and _ heat, power’, war, peace, argument, repining*®, endurance, strength, valour, frenzy, wrath, exercise and quarrel too, vindictiveness, desire, backbiting, battle, the thought (that this or that is) mine, preservation ‘, slaughter, bonds, affliction, buying and_ selling, touching ® other people’s weak points, by cutting, breaking, piercing ; fierceness and cruelty, vilifying, pointing out others’ weaknesses, thinking of (this) world, harbouring evil thoughts, animosity, abuse, * Generally and specifically, says Arguna Misra. * Arguna Misra says these mean pride of beauty and pride of power respectively. Cf. as to this list generally, Maitri, pp. 50, 51. * Cf. Sanatsugatfya, p. 168. * I presume this means solicitude for preserving what one has got. Cf. Gita, p. 48. * Literally, piercing. ‘Cutting, breaking piercing,’ further on, seems to indicate the greater or less offensiveness of the operation of ‘touching others’ weak points.’ Y2 324 aNuGcitA. uttering falsehoods, bad? gifts, doubt, boasting, censure, praise, laudation?, prowess, defiance, attendance (on another), obedience *, service, harbouring desire, management’, policy, heedlessness, contumely, belongings®, and the various decorations which prevail in this world, for men, for women, for living creatures, for articles, and for houses, vexation, and also want of faith, vows and regulations’, and actions with expectations, and the various acts of public charity’, the ceremony of Sv4h4, the ceremony of Svadhé4, the ceremony of Vashat °, salutation, both officiating at sacrifices and imparting instruction, and also sacrificing and study, gifts and acceptance of gifts, expiations, auspicious rites, the wish ‘this may be mine and that may be mine,’ affection generated by the qualities ®, treachery and likewise deception, disrespect and respect, theft, slaughter, disgust, vexing (oneself), wakefulness, ostentation, haughtiness, and attachment also, devotion, pleasure and delight, gambling, common scandal, association with women, * Ie. to undeserving persons, Arguna Misra. Probably it includes the other defects also pointed out at Gita, p. 120. As to doubt, see Gita, p. 63. * The one is attributing merits which do not exist, the other is merely parading merits which do exist. * Arguna Misra takes this literally to mean ‘ wish to hear.’ * Cleverness in worldly affairs, Nilakam/ha. * Cf. Gita, passim, and see also Yoga-sQtras II, 30, and commentary (pp. 127-129, Calc. ed.) * Fasts and other observances for special benefits.
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.
1Lassitude 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 towards people, this is considered to be dark conduct. Whatever vain! actions (there are), and whatever vain gifts, and vain eating, that is considered to be dark conduct. Reviling, and want of forgiveness, animosity, vanity, want of faith also, this is considered to be dark conduct. And whatever such people there are in this world, doers of sinful acts, who break through (all) regulations, they are all held to be dark. I will state the wombs appointed for these (men) of sinful actions. They go to the hell, (namely) the brute (species), to be born in the lower hell?; (or become) the immovable entities ?, animals, beasts of burden, demons, and serpents, and worms, insects, birds, and also creatures born from eggs, and all quadrupeds, and idiots, deaf and dumb men, and whatever others are attacked by diseases generated by sin‘. These dark, evilconducted men, who are sunk in darkness, who bear the marks of their own actions, the current of whose (thoughts) is downwards §, sink into darkness. I will now proceed to state their improvement and ascent; how, becoming men of meritorious actions, they attain to the worlds of those who perform good acts*. Resorting to a contrary? (course of life), and growing old in (good) actions °, they exert * Cf. Git, p. 83. * Cf. Git, p. 116. ® Such as trees and so forth, which are also forms of life. * This is alluded to in some Smritis too. And cf. KhAindogya, P- 358, and the quotation in the commentary on Sinkhya-sfitra V, 122. * Such, says Nilaka#/ha, as to fit them for the nether world. See Tattvakaumudf, p. 113. As to marks, cf. p. 239 supra. * Cf. Gita, p. 130. * Le. contrary to that already described as dark. ® Nilakan/ha renders this to mean ‘ destroyed for Agnihotra and such ceremonies,’ like the goat referred to above at p. 290. (8) Y 322 anucirA,
2See Tattvakaumudf, p. 113. As to marks, cf. p. 239 supra. * Cf. Gita, p. 130. * Le. contrary to that already described as dark. ® Nilakan/ha renders this to mean ‘ destroyed for Agnihotra and such ceremonies,’ like the goat referred to above at p. 290. (8) Y 322 anucirA, themselves, and through the ceremonies (performed for them) by benevolent Brahmazas devoted to their own duties, they go upwards to the same world (as the Brahmazas)—the heaven of the gods. Such is the Vedic text. Resorting to a contrary! (course of life), and growing old in their own duties, they become men in this world whose nature is to return *. Coming to a sinful womb, as K4mdalas §, or deaf, or lisping men, they attain to higher and higher castes in order; going beyond the Sddra womb, and (beyond) whatever other dark qualities there are which abide in the quality of darkness‘ in the current (of this world). Attachment to objects of desire is laid down to be the great delusion. There, sages and saints and gods become deluded, wishing for pleasure. Darkness°, delusion, the great delusion, the great obscurity called anger, and death the blinding obscurity ; anger is called the great obscurity. I have now duly described to you, O Braéhmazas! this quality of darkness, in full and accurately with reference to ' See note 7 on last page. The sequence of ideas seems not to be properly brought out here. In the course of transmigration after their course of conduct is altered they become men, and then proceed to heaven. This seems the real sense here. * To return to life and death, and so on, until they fit themselves for final emancipation. Cf. Apastamba II, 5, 11, 10-18. * Cf. Khindogya, p. 359. * This is not very clear, and the commentators give but little help. The meaning probably is, that they gradually, in course of improvement, cross beyond the SQdra caste, and all those qualities or tempers of mind, and so forth, which have been stated to appertain to the quality of darkness. ® Cf. Saiikhya-k4rik4, pp. 47, 48,and Vadaspati’s comment. There these are identified with the ‘afflictions’ of the Yoga-sastra—ignorance, sclf-consciousness, affection, aversion, persistent attachment, and they are five divisions of false knowledge, or the quality of darkness, as it is here called. See, too, Svetisvatara (comm.), p. 284. CHAPTER XXII, 5. 323 its nature, and also its qualities, and also its source. Who, indeed, understands this properly; who, indeed, perceives this properly? The definition of the essence of darkness is, that one sees the real in what is unreal. The qualities of darkness have been described to you in many ways. And darkness in its higher and lower! (forms) has been accurately stated. The man who always understands these qualities gets rid of all dark qualities, CuHaprer XXII. Brahman said:
3The qualities of darkness have been described to you in many ways. And darkness in its higher and lower! (forms) has been accurately stated. The man who always understands these qualities gets rid of all dark qualities, CuHaprer XXII. Brahman said: O best (of men)! I will explain to you accurately the quality of passion. Learn, O noble ones! the action of the quality of passion. Injuring (others), beauty’, toil, pleasure and pain, cold and _ heat, power’, war, peace, argument, repining*®, endurance, strength, valour, frenzy, wrath, exercise and quarrel too, vindictiveness, desire, backbiting, battle, the thought (that this or that is) mine, preservation ‘, slaughter, bonds, affliction, buying and_ selling, touching ® other people’s weak points, by cutting, breaking, piercing ; fierceness and cruelty, vilifying, pointing out others’ weaknesses, thinking of (this) world, harbouring evil thoughts, animosity, abuse, * Generally and specifically, says Arguna Misra. * Arguna Misra says these mean pride of beauty and pride of power respectively. Cf. as to this list generally, Maitri, pp. 50, 51. * Cf. Sanatsugatfya, p. 168. * I presume this means solicitude for preserving what one has got. Cf. Gita, p. 48. * Literally, piercing. ‘Cutting, breaking piercing,’ further on, seems to indicate the greater or less offensiveness of the operation of ‘touching others’ weak points.’ Y2 324 aNuGcitA. uttering falsehoods, bad? gifts, doubt, boasting, censure, praise, laudation?, prowess, defiance, attendance (on another), obedience *, service, harbouring desire, management’, policy, heedlessness, contumely, belongings®, and the various decorations which prevail in this world, for men, for women, for living creatures, for articles, and for houses, vexation, and also want of faith, vows and regulations’, and actions with expectations, and the various acts of public charity’, the ceremony of Sv4h4, the ceremony of Svadhé4, the ceremony of Vashat °, salutation, both officiating at sacrifices and imparting instruction, and also sacrificing and study, gifts and acceptance of gifts, expiations, auspicious rites, the wish ‘this may be mine and that may be mine,’ affection generated by the qualities ®, treachery and likewise deception, disrespect and respect, theft, slaughter, disgust, vexing (oneself), wakefulness, ostentation, haughtiness, and attachment also, devotion, pleasure and delight, gambling, common scandal, association with women, * Ie. to undeserving persons, Arguna Misra. Probably it includes the other defects also pointed out at Gita, p. 120. As to doubt, see Gita, p. 63. * The one is attributing merits which do not exist, the other is merely parading merits which do exist. * Arguna Misra takes this literally to mean ‘ wish to hear.’ * Cleverness in worldly affairs, Nilakam/ha. * Cf. Gita, passim, and see also Yoga-sQtras II, 30, and commentary (pp. 127-129, Calc. ed.) * Fasts and other observances for special benefits.
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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