Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Where 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. * So Arguna Misra, Nilakan/ha says on this, ‘However much goodness may be increased, it is still held in check by darkness, and thus there is the continual relation of that which checks and that which is checked between the three qualities; hence they are alike. Soalso passion being increased, holds goodness and darkness in check. The sense seems to be that the qualities dominate all in this world and exist together though varying in strength’ (Git4, p. 73). * Ie. spontaneously, Arguna Misra. Cf. Santi Parvan (Moksha), chap. 194, st. 35. * It is in the lower species that darkness is predominant. CHAPTER XXIV, 14. 329 passion is developed, abiding in those of the middle current’, there darkness should be understood to be little, and goodness likewise to be less. And where goodness is developed, abiding in those of the upward current 2, there darkness should be understood to be little, and passion likewise to be less*. Goodness is the cause of the modifications in the senses, and the enlightener *. For there is no other higher duty laid down than goodness. Those who adhere to (the ways of) goodness go up; the passionate remain in the middle; the men of the quality of darkness, being connected with the lowest quality, go down’. The three qualities abide in the three castes thus: darkness in the Sddra, passion in the Kshatriya, and the highest, goodness, in the Brahmaza*. Even from afar’, darkness, goodness, and passion also, are seen to have been together and moving about collectively. We have never heard of them (as existing) separately. Seeing the sun rising, evildoers are alarmed, and travellers, suffering trouble from the heat, feel the warmth. The sun is goodness developed, evil-doers likewise are darkness, and the heat to the travellers is said to be a property of 1 T.e. the human species, Arguna Misra. Cf. Gttd, p. rog. * See Gitd, p. 109, also p. 327 supra. In his Sankhyatattvakaumudf, Vaéaspati Misra applies the epithet to Yogins (see p. 13 of T&r&n&th’s edition, and the editor's note there). * Cf. Gita, p. 108. * Cf. Gita, p. 108. The modifications of the senses constituting perception by them is an operation of the quality of goodness. This seems to be the meaning of the text; as to this, cf. Tattvakaumudf, p. 14 (T4ranath’s edition). * See Gita, p. 109; the words are nearly identical. * Cf. Santi Parvan (Moksha), chap. 188, st. 15. The Vaisya is omitted here. " Te. Arguna Misra says, even after much observation. 330 ANuGiITA.
2Tattvakaumudf, p. 14 (T4ranath’s edition). * See Gita, p. 109; the words are nearly identical. * Cf. Santi Parvan (Moksha), chap. 188, st. 15. The Vaisya is omitted here. " Te. Arguna Misra says, even after much observation. 330 ANuGiITA. passion', The light in the sun is goodness ; the heat is the quality of passion; and its eclipse on the Parvan? days must be understood to be of the quality of darkness. So in all shining bodies, there exist three qualities. And they act by turns in the several places in several ways. Among immovable entities, darkness is in the form of their belonging to the lower species; the qualities of passion are variable ; and the oleaginous property is of the quality of goodness*, The day should be understood to be threefold, the night is stated to be threefold, and likewise months, half-months, years, seasons, and the conjunctions‘. Threefold are the gifts given °, threefold the sacrifices performed, threefold are the * This illustrates the existence of the qualities as one body. Even the enlightening sun, which embodies the quality of goodness, produces effects which belong to the other qualities. The fear and sorrow which evil-doers, that is thieves, feel, is an effect of the rising of the sun, which appertains to the quality of darkness, and the heat as being the cause of vexation and consequent delusion to travellers, appertains to the quality of passion. * T.e. the days of the moon’s conjunction or opposition. > I understand this to mean that in the ‘immovable entities’ the three qualities co-exist ; the birth in the lower species is an effect of darkness ; the variable qualities, viz. the heat, &c., as Arguna Misra says, are the properties of passion; and the oleaginous properties among them appertain to goodness, as, says Arguna Misra, they are sources of pleasure (cf. Gita, p. 118). Nilakaasha says, ‘Immovable entities being very unintelligent, darkness is very much developed among them,’ but this last, as an interpretation of tiryagbhavagata, appears to me to be alike unwarranted and inappropriate here. * Does this mean the period about the close of one and beginning of another yuga or age? That is the only sense ejusdem generis with the words preceding it that I can think of; yet the jump from years to yuga-sandhis is a long one. * Cf. Gita, p. 120. With reference to some, at least, of the things enumerated here, the division would be rather fanciful. CHAPTER XXIV, 25. 331
3That is the only sense ejusdem generis with the words preceding it that I can think of; yet the jump from years to yuga-sandhis is a long one. * Cf. Gita, p. 120. With reference to some, at least, of the things enumerated here, the division would be rather fanciful. CHAPTER XXIV, 25. 331 worlds, threefold the gods, threefold the (departments of) knowledge, and threefold the path’. The past, the present, and the future; piety, wealth, and lust; the Prama, the Apdna, and the Udana; these are the three qualities. And whatever there is in this world, all that is (made of) these three qualities *. The three qualities—goodness, passion, and darkness also—are always acting unperceived. The creation of the qualities is eternal. Darkness, unperceived, holy*, constant, unborn, womb, eternal, nature, change ‘, destruction, Pradhana, production and absorption, not developed, not small, unshaking, immovable, immutable, existent and also non-existent '— all these, the unperceived, (consisting) of the three qualities, is said to be. These names should be learnt by men who ponder on matters relating to the self. He who understands correctly all the names of the unperceived, and the qualities, and its pure operations, he, freed from the body, understanding the truth about (all) distinctions, and being free from all misery, is released from all qualities. 1 See these three mentioned at AAandogya, pp. 340-359. As to departments of knowledge, cf. Gité, p. 84; Arguna Misra reads, ‘ threefold the Vedas.’ * The universe is all developed from the Prakrsii, which is merely the three ‘ qualities in equilibrium.’ Cf. Sankhya-sftra I, 61. * Because it gives final emancipation to one who discriminates it from Purusha, Arguna Misra. Cf. Sankhya-sftra I, 1 seq., and Sankhya-karika, p. 56 seq., and commentary. For another list of names of Prakriti, see Svetsvatara (comm.), p. 283. * Nature is not a development from anything, and hence is called avikriti in Sankhya-karika 3; but ‘change’ here probably means the whole aggregate of Vikrstis, ‘changes’ or developments, which make up Prakriti; or by a different derivation it may, perhaps, also mean that from which all development or change takes place. * See Sankhya-sftra V, 52-56; and also I, 26, and commentary here. The Ved4ntins speak of Miéyi—which answers to what the 332 ANuGiTA, CHAPTER XXV. Brahman said:
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.
1Where 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. * So Arguna Misra, Nilakan/ha says on this, ‘However much goodness may be increased, it is still held in check by darkness, and thus there is the continual relation of that which checks and that which is checked between the three qualities; hence they are alike. Soalso passion being increased, holds goodness and darkness in check. The sense seems to be that the qualities dominate all in this world and exist together though varying in strength’ (Git4, p. 73). * Ie. spontaneously, Arguna Misra. Cf. Santi Parvan (Moksha), chap. 194, st. 35. * It is in the lower species that darkness is predominant. CHAPTER XXIV, 14. 329 passion is developed, abiding in those of the middle current’, there darkness should be understood to be little, and goodness likewise to be less. And where goodness is developed, abiding in those of the upward current 2, there darkness should be understood to be little, and passion likewise to be less*. Goodness is the cause of the modifications in the senses, and the enlightener *. For there is no other higher duty laid down than goodness. Those who adhere to (the ways of) goodness go up; the passionate remain in the middle; the men of the quality of darkness, being connected with the lowest quality, go down’. The three qualities abide in the three castes thus: darkness in the Sddra, passion in the Kshatriya, and the highest, goodness, in the Brahmaza*. Even from afar’, darkness, goodness, and passion also, are seen to have been together and moving about collectively. We have never heard of them (as existing) separately. Seeing the sun rising, evildoers are alarmed, and travellers, suffering trouble from the heat, feel the warmth. The sun is goodness developed, evil-doers likewise are darkness, and the heat to the travellers is said to be a property of 1 T.e. the human species, Arguna Misra. Cf. Gttd, p. rog. * See Gitd, p. 109, also p. 327 supra. In his Sankhyatattvakaumudf, Vaéaspati Misra applies the epithet to Yogins (see p. 13 of T&r&n&th’s edition, and the editor's note there). * Cf. Gita, p. 108. * Cf. Gita, p. 108. The modifications of the senses constituting perception by them is an operation of the quality of goodness. This seems to be the meaning of the text; as to this, cf. Tattvakaumudf, p. 14 (T4ranath’s edition). * See Gita, p. 109; the words are nearly identical. * Cf. Santi Parvan (Moksha), chap. 188, st. 15. The Vaisya is omitted here. " Te. Arguna Misra says, even after much observation. 330 ANuGiITA.
2Tattvakaumudf, p. 14 (T4ranath’s edition). * See Gita, p. 109; the words are nearly identical. * Cf. Santi Parvan (Moksha), chap. 188, st. 15. The Vaisya is omitted here. " Te. Arguna Misra says, even after much observation. 330 ANuGiITA. passion', The light in the sun is goodness ; the heat is the quality of passion; and its eclipse on the Parvan? days must be understood to be of the quality of darkness. So in all shining bodies, there exist three qualities. And they act by turns in the several places in several ways. Among immovable entities, darkness is in the form of their belonging to the lower species; the qualities of passion are variable ; and the oleaginous property is of the quality of goodness*, The day should be understood to be threefold, the night is stated to be threefold, and likewise months, half-months, years, seasons, and the conjunctions‘. Threefold are the gifts given °, threefold the sacrifices performed, threefold are the * This illustrates the existence of the qualities as one body. Even the enlightening sun, which embodies the quality of goodness, produces effects which belong to the other qualities. The fear and sorrow which evil-doers, that is thieves, feel, is an effect of the rising of the sun, which appertains to the quality of darkness, and the heat as being the cause of vexation and consequent delusion to travellers, appertains to the quality of passion. * T.e. the days of the moon’s conjunction or opposition. > I understand this to mean that in the ‘immovable entities’ the three qualities co-exist ; the birth in the lower species is an effect of darkness ; the variable qualities, viz. the heat, &c., as Arguna Misra says, are the properties of passion; and the oleaginous properties among them appertain to goodness, as, says Arguna Misra, they are sources of pleasure (cf. Gita, p. 118). Nilakaasha says, ‘Immovable entities being very unintelligent, darkness is very much developed among them,’ but this last, as an interpretation of tiryagbhavagata, appears to me to be alike unwarranted and inappropriate here. * Does this mean the period about the close of one and beginning of another yuga or age? That is the only sense ejusdem generis with the words preceding it that I can think of; yet the jump from years to yuga-sandhis is a long one. * Cf. Gita, p. 120. With reference to some, at least, of the things enumerated here, the division would be rather fanciful. CHAPTER XXIV, 25. 331
3That is the only sense ejusdem generis with the words preceding it that I can think of; yet the jump from years to yuga-sandhis is a long one. * Cf. Gita, p. 120. With reference to some, at least, of the things enumerated here, the division would be rather fanciful. CHAPTER XXIV, 25. 331 worlds, threefold the gods, threefold the (departments of) knowledge, and threefold the path’. The past, the present, and the future; piety, wealth, and lust; the Prama, the Apdna, and the Udana; these are the three qualities. And whatever there is in this world, all that is (made of) these three qualities *. The three qualities—goodness, passion, and darkness also—are always acting unperceived. The creation of the qualities is eternal. Darkness, unperceived, holy*, constant, unborn, womb, eternal, nature, change ‘, destruction, Pradhana, production and absorption, not developed, not small, unshaking, immovable, immutable, existent and also non-existent '— all these, the unperceived, (consisting) of the three qualities, is said to be. These names should be learnt by men who ponder on matters relating to the self. He who understands correctly all the names of the unperceived, and the qualities, and its pure operations, he, freed from the body, understanding the truth about (all) distinctions, and being free from all misery, is released from all qualities. 1 See these three mentioned at AAandogya, pp. 340-359. As to departments of knowledge, cf. Gité, p. 84; Arguna Misra reads, ‘ threefold the Vedas.’ * The universe is all developed from the Prakrsii, which is merely the three ‘ qualities in equilibrium.’ Cf. Sankhya-sftra I, 61. * Because it gives final emancipation to one who discriminates it from Purusha, Arguna Misra. Cf. Sankhya-sftra I, 1 seq., and Sankhya-karika, p. 56 seq., and commentary. For another list of names of Prakriti, see Svetsvatara (comm.), p. 283. * Nature is not a development from anything, and hence is called avikriti in Sankhya-karika 3; but ‘change’ here probably means the whole aggregate of Vikrstis, ‘changes’ or developments, which make up Prakriti; or by a different derivation it may, perhaps, also mean that from which all development or change takes place. * See Sankhya-sftra V, 52-56; and also I, 26, and commentary here. The Ved4ntins speak of Miéyi—which answers to what the 332 ANuGiTA, CHAPTER XXV. Brahman said:
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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