Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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. 1 FE. g. digging tanks and wells, &c. * Vashat and Svah4 indicate offerings to gods, Svadhi to the manes. See Brihadaramyaka, p. 982, and Mandukya (Gaudapdida K4rika), p. 443, and commentaries there. * I presume this means attachment to the operations of the qualities. Cf. Gita, p. 48. As to the wish just before, see Gili, pp. 115, 116. CHAPTER XXIII, 3. 325 devotion to dancing, and instrumental or vocal music, all these qualities, O Brahmasas! are described as passionate. The men who meditate on past, present, and future entities in this world', who are always devoted to the triad—piety, wealth, and lust also?— who acting under (the impulse of) desires exult on the success of all their desires, these men, who are enveloped by passion, have (their) currents downwards*, Born again and again in this world, they rejoice‘, and wish for the fruit appertaining to the life after death$ and that appertaining to this world also. They give and receive, and make Tarpaza‘, and also sacrifice. The qualities of passion have been described to you in many ways, and the action of the ~ quality has also been stated accurately. The man who always understands these qualities, gets rid of all passionate qualities. CuarTer XXIII. Brahman said : Now I shall proceed to describe the third—the best—quality, beneficial to all creatures, and unblamable, the duty of the good. Joy’, pleasure, nobility, enlightenment and happiness also, absence of stinginess, absence of fear, contentment, faith, forgiveness, courage, harmlessness, equability, truth, straightforwardness, absence of wrath, absence of calumnia- * Le. who are always thinking of what they have done and what they have to do, and so forth. Cf. Gitd, pp. 115, 116. * And not that which is higher than these, viz. final emancipation. * See p. 321 and note 5 there. * Cf. inter alia, Gita, p. 48. * Viz. heaven. Cf. Gftd, p. 48. * Le. offerings to the manes. * Cf. p. goo supra, and Santi Parvan (Moksha), chap. 194, st. 34; chap. 219, st.36. For nobility, Arguna Misra has manifestation of joy. 326 anucitA,
2final emancipation. * See p. 321 and note 5 there. * Cf. inter alia, Gita, p. 48. * Viz. heaven. Cf. Gftd, p. 48. * Le. offerings to the manes. * Cf. p. goo supra, and Santi Parvan (Moksha), chap. 194, st. 34; chap. 219, st.36. For nobility, Arguna Misra has manifestation of joy. 326 anucitA, tion, purity, dexterity, valour. He who possesses the piety of concentration of mind, (holding) knowledge to be vain’, (good) conduct vain, service vain, and labour vain, he attains the highest in the next world. Devoid of (the notion that this or that is) mine, devoid of egoism, devoid of expectations, equable everywhere, not full of desires, (to be) such is the eternal duty of the good. Confidence, modesty’, forgiveness, liberality, purity, freedom from laziness, absence of cruelty, freedom from delusion, compassion to (all) creatures, absence of backbiting, joy. contentment, joviality, humility, good behaviour, purity in all action for (acquiring) tranquillity *, righteous feelings, emancipation‘, indifference’, life as a BrahmaZdrin, abandonment on all hands, freedom from (the notion that this or that is) mine, freedom from expectations’, unbroken piety’, (holding that) gifts (are) vain, sacrifices vain, learning vain, vows vain, receipt of gifts vain, piety vain, penance vain. Those talented Brahmazas in this world, whose conduct is of this description, who adhere to the quality of goodness, abiding in the seat of the Brahman®, perceive (everything) aright. Getting rid of all ' Such is Nilakaz/ha’s reading, and he takes knowledge to mean mere knowledge derived from books, &c. Arguna Misra has a different reading for vain, which he interprets to mean ‘ wish for fruit.’ * See Sanatsugatiya, p. 162. * Ie. pure and straightforward conduct in the performance of whatever is done for attaining final emancipation. “ Of other people from sorrow, Arguna Misra, * The state of being unconcerned, udisina, NflakansAa. * Cf. Gita, p. 60, inter alia. 7 Arguna Misra understands the original here to mean ‘not being under the control of another.’ * Le. the source of the Vedas, according to Nilakan/ha. The supreme is called Brahmayoni, the original word here, at Sveti- CHAPTER XXIII, 14. 327 sins, and free from grief, those talented men reach heaven, arid create (various) bodies'. The power of governing, self-restraint, minuteness?, these those highsouled ones make (for themselves) by (the operations of their own) minds like the gods dwelling in heaven. They are said to have their currents upwards’, and to be gods, and of the quality of goodness‘; and having gone to heaven they verily change in various ways, by means of nature®. They obtain and divide® whatever they desire. Thus, O chiefs of the twiceborn! have I described to you the conduct of the quality of goodness. Understanding this according to rule, one obtains whatever one desires. The qualities
3They obtain and divide® whatever they desire. Thus, O chiefs of the twiceborn! have I described to you the conduct of the quality of goodness. Understanding this according to rule, one obtains whatever one desires. The qualities svatara, p. 354, where Brahman is rendered to mean Prakriti by Sankara. See Sanatsugatiya, p. 186, note 6, and Taittirlya-Aranyaka, p. 894. As to the probable sense here, see p. 339, note 2 infra. ' Iie. for themselves. Cf. p. 345 infra; Yoga-sittras, p. 227; and Brthadaranyaka, p. 849. * These include, according to Nilakansha, the other qualities of the same class unnamed here, for which see Yoga-sitra III, 44 (p. 207). The power of governing, i.e. producing, destroying, or combining worldly objects as one pleases; self-restraint, i.e. in the presence of tempting objects ; minuteness= power of becoming as minute as one pleases. The other qualities are lightness, largeness, and heaviness; power of attracting everything so as to be near oneself (e.g. touching the moon with the finger), power of obtaining one’s wish. * Cf. p. 321 supra and note 5. Arguna Misra, and Nflakansha also, here render it by ‘ those who go upwards.’ As to which, see Git4, p. 109. * Cf. for this sense, which is given by Arguna Misra, Sankhyasara, p. 19. 5 Nilakan¢ha says this means that they change their minds for purposes of enjoyment by means of the impression of previous enjoyments. The changes, however, seem to be those above referred to—minuteness, &c., and the acquisition of other bodies. As to natare, cf. Gft4, pp. 58 and 112, with the correction made at p. 318 supra. * This is not quite clear. Does it mean distribute among themselves or otbers? 328 anuciTA. of goodness have been specifically described, and the operation of the qualities has been accurately stated. The man who always understands these qualities, enjoys the qualities', but is not attached to the qualities. CuarPteR XXIV. Brahman said : The qualities cannot be explained altogether distinctly (from one another). Passion, goodness, and darkness likewise are seen mixed up (with one another). They are attached to one another, they feed on one another. They all depend on one another, and likewise follow one another*. There is no doubt of this, that as long*as there is goodness so long darkness exists. And as long as goodness and darkness, so long is passion said (to exist) here. They perform their journey together, in union, and moving about collectively. For they act with cause or without cause‘, moving in a body. Of all these acting with one another, but differing in development, the increase and diminution will now be stated. Where darkness is increased, abiding ® in the lower entities, there passion should be understood to be little, and goodness likewise to be less. Where ? Cf, Gita inter alia, p. 104. * Cf. p. 318 supra.
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* 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. 1 FE. g. digging tanks and wells, &c. * Vashat and Svah4 indicate offerings to gods, Svadhi to the manes. See Brihadaramyaka, p. 982, and Mandukya (Gaudapdida K4rika), p. 443, and commentaries there. * I presume this means attachment to the operations of the qualities. Cf. Gita, p. 48. As to the wish just before, see Gili, pp. 115, 116. CHAPTER XXIII, 3. 325 devotion to dancing, and instrumental or vocal music, all these qualities, O Brahmasas! are described as passionate. The men who meditate on past, present, and future entities in this world', who are always devoted to the triad—piety, wealth, and lust also?— who acting under (the impulse of) desires exult on the success of all their desires, these men, who are enveloped by passion, have (their) currents downwards*, Born again and again in this world, they rejoice‘, and wish for the fruit appertaining to the life after death$ and that appertaining to this world also. They give and receive, and make Tarpaza‘, and also sacrifice. The qualities of passion have been described to you in many ways, and the action of the ~ quality has also been stated accurately. The man who always understands these qualities, gets rid of all passionate qualities. CuarTer XXIII. Brahman said : Now I shall proceed to describe the third—the best—quality, beneficial to all creatures, and unblamable, the duty of the good. Joy’, pleasure, nobility, enlightenment and happiness also, absence of stinginess, absence of fear, contentment, faith, forgiveness, courage, harmlessness, equability, truth, straightforwardness, absence of wrath, absence of calumnia- * Le. who are always thinking of what they have done and what they have to do, and so forth. Cf. Gitd, pp. 115, 116. * And not that which is higher than these, viz. final emancipation. * See p. 321 and note 5 there. * Cf. inter alia, Gita, p. 48. * Viz. heaven. Cf. Gftd, p. 48. * Le. offerings to the manes. * Cf. p. goo supra, and Santi Parvan (Moksha), chap. 194, st. 34; chap. 219, st.36. For nobility, Arguna Misra has manifestation of joy. 326 anucitA,
2final emancipation. * See p. 321 and note 5 there. * Cf. inter alia, Gita, p. 48. * Viz. heaven. Cf. Gftd, p. 48. * Le. offerings to the manes. * Cf. p. goo supra, and Santi Parvan (Moksha), chap. 194, st. 34; chap. 219, st.36. For nobility, Arguna Misra has manifestation of joy. 326 anucitA, tion, purity, dexterity, valour. He who possesses the piety of concentration of mind, (holding) knowledge to be vain’, (good) conduct vain, service vain, and labour vain, he attains the highest in the next world. Devoid of (the notion that this or that is) mine, devoid of egoism, devoid of expectations, equable everywhere, not full of desires, (to be) such is the eternal duty of the good. Confidence, modesty’, forgiveness, liberality, purity, freedom from laziness, absence of cruelty, freedom from delusion, compassion to (all) creatures, absence of backbiting, joy. contentment, joviality, humility, good behaviour, purity in all action for (acquiring) tranquillity *, righteous feelings, emancipation‘, indifference’, life as a BrahmaZdrin, abandonment on all hands, freedom from (the notion that this or that is) mine, freedom from expectations’, unbroken piety’, (holding that) gifts (are) vain, sacrifices vain, learning vain, vows vain, receipt of gifts vain, piety vain, penance vain. Those talented Brahmazas in this world, whose conduct is of this description, who adhere to the quality of goodness, abiding in the seat of the Brahman®, perceive (everything) aright. Getting rid of all ' Such is Nilakaz/ha’s reading, and he takes knowledge to mean mere knowledge derived from books, &c. Arguna Misra has a different reading for vain, which he interprets to mean ‘ wish for fruit.’ * See Sanatsugatiya, p. 162. * Ie. pure and straightforward conduct in the performance of whatever is done for attaining final emancipation. “ Of other people from sorrow, Arguna Misra, * The state of being unconcerned, udisina, NflakansAa. * Cf. Gita, p. 60, inter alia. 7 Arguna Misra understands the original here to mean ‘not being under the control of another.’ * Le. the source of the Vedas, according to Nilakan/ha. The supreme is called Brahmayoni, the original word here, at Sveti- CHAPTER XXIII, 14. 327 sins, and free from grief, those talented men reach heaven, arid create (various) bodies'. The power of governing, self-restraint, minuteness?, these those highsouled ones make (for themselves) by (the operations of their own) minds like the gods dwelling in heaven. They are said to have their currents upwards’, and to be gods, and of the quality of goodness‘; and having gone to heaven they verily change in various ways, by means of nature®. They obtain and divide® whatever they desire. Thus, O chiefs of the twiceborn! have I described to you the conduct of the quality of goodness. Understanding this according to rule, one obtains whatever one desires. The qualities
3They obtain and divide® whatever they desire. Thus, O chiefs of the twiceborn! have I described to you the conduct of the quality of goodness. Understanding this according to rule, one obtains whatever one desires. The qualities svatara, p. 354, where Brahman is rendered to mean Prakriti by Sankara. See Sanatsugatiya, p. 186, note 6, and Taittirlya-Aranyaka, p. 894. As to the probable sense here, see p. 339, note 2 infra. ' Iie. for themselves. Cf. p. 345 infra; Yoga-sittras, p. 227; and Brthadaranyaka, p. 849. * These include, according to Nilakansha, the other qualities of the same class unnamed here, for which see Yoga-sitra III, 44 (p. 207). The power of governing, i.e. producing, destroying, or combining worldly objects as one pleases; self-restraint, i.e. in the presence of tempting objects ; minuteness= power of becoming as minute as one pleases. The other qualities are lightness, largeness, and heaviness; power of attracting everything so as to be near oneself (e.g. touching the moon with the finger), power of obtaining one’s wish. * Cf. p. 321 supra and note 5. Arguna Misra, and Nflakansha also, here render it by ‘ those who go upwards.’ As to which, see Git4, p. 109. * Cf. for this sense, which is given by Arguna Misra, Sankhyasara, p. 19. 5 Nilakan¢ha says this means that they change their minds for purposes of enjoyment by means of the impression of previous enjoyments. The changes, however, seem to be those above referred to—minuteness, &c., and the acquisition of other bodies. As to natare, cf. Gft4, pp. 58 and 112, with the correction made at p. 318 supra. * This is not quite clear. Does it mean distribute among themselves or otbers? 328 anuciTA. of goodness have been specifically described, and the operation of the qualities has been accurately stated. The man who always understands these qualities, enjoys the qualities', but is not attached to the qualities. CuarPteR XXIV. Brahman said : The qualities cannot be explained altogether distinctly (from one another). Passion, goodness, and darkness likewise are seen mixed up (with one another). They are attached to one another, they feed on one another. They all depend on one another, and likewise follow one another*. There is no doubt of this, that as long*as there is goodness so long darkness exists. And as long as goodness and darkness, so long is passion said (to exist) here. They perform their journey together, in union, and moving about collectively. For they act with cause or without cause‘, moving in a body. Of all these acting with one another, but differing in development, the increase and diminution will now be stated. Where darkness is increased, abiding ® in the lower entities, there passion should be understood to be little, and goodness likewise to be less. Where ? Cf, Gita inter alia, p. 104. * Cf. p. 318 supra.
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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