Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* 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: From the unperceived was first produced the great self, of great intelligence, the source of all qualities?; it is said to be the first creation. That great self is signified by these synonymous terms—the great self, intelligence, Vishzu *, Gishau, Sambhu, the valiant, the understanding, means of knowledge, means of perception, and likewise cognition, courage, memory. Knowing that (great self), a learned Brahmaza comes not by delusion. It has hands and feet on all sides ‘, it has eyes, heads, and faces on all sides; it stands pervading everything in the world’. The being of great power is stationed in the heart of all. Minuteness *, lightness, (the power of) obtaining (everything) (are his); he is the governor, the light, inexhaustible. Now people who comprehend the understanding, and who are always possessed of a good heart, who practise meditation, who are constant at concentration of mind, who are true to their promises, and whose senses are subdued, who are possessed of knowledge, who are not avaricious, who have subdued wrath, whose minds are clear, who are talented, who are devoid of (the thought that this or that is) mi mine, | who are devoid of egoism, Sankhyas call Prakrrti (see Svetasvatara, Pp. 340, and Sankhbya-sdtra I, 69, and commentary there)—as ‘ sattvasattwabhy4manirvatya.’ ? I. e. the understanding, on which see SAnkhya-sftra I, 61-64. It. is called being (Purusha) further on, as it dwells in the body (Puri). * Ie. of the effects of all qualities (namely, the universe ; cf. Gita, p. 48), Nflakandéha. * Le. all-pervading, Arguna Misra. On the whole passage, see Sankhya-sira, pp. 15, 16, and note 3 on page 333 infra. * As, says Arguna Misra, it is the source of all activity. * The words are identical with those at Gita, p. 103. ® See p. 327 supra, CHAPTER XXVI, 2. 333 these being emancipated, attain greatness’. And the talented man who understands that high and holy goal, the great self*, he among all people comes not by delusion. The self-existent Vishau is the Lord in the primary creations*. And he who thus knows the lord lying in the cave‘, the transcendent, ancient being, of universal form, and golden’, the highest goal of those possessed of understanding, that talented man, abides transcending the understanding ¢. CuarterR X XVI. Brahman said: That Mahat which was first produced, is (afterwards) called egoism; when it is born as (the feeling itself) 71, that is said to be the second creation. That egoism is stated to be the source of all entities®,
2CuarterR X XVI. Brahman said: That Mahat which was first produced, is (afterwards) called egoism; when it is born as (the feeling itself) 71, that is said to be the second creation. That egoism is stated to be the source of all entities®, 1 T.e., says Arguna Misra, the world of the understanding. Does this mean the world of Hiranyagarbha? The understanding is said to be the ‘subtle body’ of Hirasyagarbha (Vedinta Paribh4sha, p- 46). Probably the reference spiritually interpreted is to the state in which egoism and all its products are non-existent. * Literally, ‘the high and holy passage to the great self.’ * The Mahat first manifests itself as Vishvu before it manifests itself as Brahman or Siva (Sankhya-s4ra, p. 16), hence he is said to be the Lord in the primary creation. It may be added, that in the Sankhya-s4ra where this passage is quoted the original word rendered ‘cognition’ above (khy4ti) does not occur, but in lieu of it occurs Brahman. The sentence ‘And the talented man’ &c. is also wanting there. * Le. the understanding. See Sankara on Svet4svatara, p. 329 ; Kasha, p. 100. * Source of enlightenment, Arguna Misra. Cf. Mundaka, pp. 303- 308 (gloss). * Le. attaching himself to the Purusha, as the never-changing reality, and rising above Prakriti and its manifestations. 7 I.e. when the Mahat develops into the feeling of self-consciousness—I—then it assumes the name of egoism. * See on this SAnkhya-s4ra, Hall's Introd. p. 31, note. 334 anucit. that from which the changes take place’; it is full of light, the supporter of consciousness; it is that from which the people are produced, the Pragapati. It is a deity, the producer of the deities, and of the mind; it is the creator of the three worlds. That which feels? thus—‘ I am all this’—is called (by) that (name). That eternal world is for those sages who are contented with knowledge relating to the self, who have pondered on the self, and who are perfected by sacred study and sacrifice. By?* consciousness of self one enjoys the qualities ; and thus that source of all entities, the producer of the entities, creates (them): and as that from which the changes take place, it causes all this to move; and by its own light, it likewise charms the world.
3By?* consciousness of self one enjoys the qualities ; and thus that source of all entities, the producer of the entities, creates (them): and as that from which the changes take place, it causes all this to move; and by its own light, it likewise charms the world. 1 So Arguna Misra. Nilakaz/Za says it means ‘born from the change, or development, viz. Mahat. The S4nkhya-saira, p. 17, however, shows it means ‘appertaining to the quality of goodness.’ See also Sinkhva-k4rika 25, and commentary there, which is of great help here. The sense is this: Egoism is of three descriptions ; it appertains to the quality of goodness, and as such is the creator of the deities and mind, the deities being those presiding over the ten senses (cf. Sinkhya-sira, p. 17); it is full of light, or appertains to the quality of passion (cf. ibid.), and as such imparts to the other two qualities their virtue of activity (cf. Sankhya-karika commentary, p. 91, Tardnath’s ed.); it is also of the quality of darkness, and as such the producer of the triple world (see ibid.). See Sankhya-s(tra II, 17, 18, and comment, where a view somewhat different in one or two details is stated. * Sankhya-sara, p. 16; Sankhya-k4rik4 24, p. 89 (TarAnath’s ed.) * Arguna Misra says that the words Ahank4ra &c. are here explained ; qualities here means objects, as at Gft4, p. 55. The meaning of the first clause is, that the feeling that the objects are for oneself, and therefore enjoying them, gives the name of Ahank4ra tothe principle in question; its creation ofall the elements gives it the name of Bhftédi. It is called Vaikdrika, as the cause of the various activities and developments going on. The last clause seems to be an explanation of the epithet Taigasa, also applied to egoism. CHAPTER XXVII, 7. 335 CuarterR XXVII. Brahman said: From egoism, verily, were the five great elements born—earth, air, space, water, and light as the fifth. In these five great elements, in the operations of (perceiving) sound, touch, colour, taste, and smell, creatures are deluded?. When, at the termination of the destruction of the great elements, the final dissolution approaches, O talented one! a great danger for all living beings arises*. Every entity is dissolved into that from which it is produced. They are born one from the other, and are dissolved in the reverse order*, Then when every entity, movable or immovable, has been dissolved, the talented men who possess a (good) memory ‘ are not dissolved at all. Sound, touch, and likewise colour, taste, and smell as the fifth; the operations (connected with these) have causes 4, and are inconstant, and their name is delusion. Caused by the production of avarice *, not different from one another’, and insignificant®, connected with flesh and blood, and depending upon one another, 1 The contact of the objects of sense with the senses is the source of delusion. * Cf. Git4, p. 107, and note 1 there. * Cf, Sankhya-sftra I, 121, and p. 387 infra.
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* 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: From the unperceived was first produced the great self, of great intelligence, the source of all qualities?; it is said to be the first creation. That great self is signified by these synonymous terms—the great self, intelligence, Vishzu *, Gishau, Sambhu, the valiant, the understanding, means of knowledge, means of perception, and likewise cognition, courage, memory. Knowing that (great self), a learned Brahmaza comes not by delusion. It has hands and feet on all sides ‘, it has eyes, heads, and faces on all sides; it stands pervading everything in the world’. The being of great power is stationed in the heart of all. Minuteness *, lightness, (the power of) obtaining (everything) (are his); he is the governor, the light, inexhaustible. Now people who comprehend the understanding, and who are always possessed of a good heart, who practise meditation, who are constant at concentration of mind, who are true to their promises, and whose senses are subdued, who are possessed of knowledge, who are not avaricious, who have subdued wrath, whose minds are clear, who are talented, who are devoid of (the thought that this or that is) mi mine, | who are devoid of egoism, Sankhyas call Prakrrti (see Svetasvatara, Pp. 340, and Sankhbya-sdtra I, 69, and commentary there)—as ‘ sattvasattwabhy4manirvatya.’ ? I. e. the understanding, on which see SAnkhya-sftra I, 61-64. It. is called being (Purusha) further on, as it dwells in the body (Puri). * Ie. of the effects of all qualities (namely, the universe ; cf. Gita, p. 48), Nflakandéha. * Le. all-pervading, Arguna Misra. On the whole passage, see Sankhya-sira, pp. 15, 16, and note 3 on page 333 infra. * As, says Arguna Misra, it is the source of all activity. * The words are identical with those at Gita, p. 103. ® See p. 327 supra, CHAPTER XXVI, 2. 333 these being emancipated, attain greatness’. And the talented man who understands that high and holy goal, the great self*, he among all people comes not by delusion. The self-existent Vishau is the Lord in the primary creations*. And he who thus knows the lord lying in the cave‘, the transcendent, ancient being, of universal form, and golden’, the highest goal of those possessed of understanding, that talented man, abides transcending the understanding ¢. CuarterR X XVI. Brahman said: That Mahat which was first produced, is (afterwards) called egoism; when it is born as (the feeling itself) 71, that is said to be the second creation. That egoism is stated to be the source of all entities®,
2CuarterR X XVI. Brahman said: That Mahat which was first produced, is (afterwards) called egoism; when it is born as (the feeling itself) 71, that is said to be the second creation. That egoism is stated to be the source of all entities®, 1 T.e., says Arguna Misra, the world of the understanding. Does this mean the world of Hiranyagarbha? The understanding is said to be the ‘subtle body’ of Hirasyagarbha (Vedinta Paribh4sha, p- 46). Probably the reference spiritually interpreted is to the state in which egoism and all its products are non-existent. * Literally, ‘the high and holy passage to the great self.’ * The Mahat first manifests itself as Vishvu before it manifests itself as Brahman or Siva (Sankhya-s4ra, p. 16), hence he is said to be the Lord in the primary creation. It may be added, that in the Sankhya-s4ra where this passage is quoted the original word rendered ‘cognition’ above (khy4ti) does not occur, but in lieu of it occurs Brahman. The sentence ‘And the talented man’ &c. is also wanting there. * Le. the understanding. See Sankara on Svet4svatara, p. 329 ; Kasha, p. 100. * Source of enlightenment, Arguna Misra. Cf. Mundaka, pp. 303- 308 (gloss). * Le. attaching himself to the Purusha, as the never-changing reality, and rising above Prakriti and its manifestations. 7 I.e. when the Mahat develops into the feeling of self-consciousness—I—then it assumes the name of egoism. * See on this SAnkhya-s4ra, Hall's Introd. p. 31, note. 334 anucit. that from which the changes take place’; it is full of light, the supporter of consciousness; it is that from which the people are produced, the Pragapati. It is a deity, the producer of the deities, and of the mind; it is the creator of the three worlds. That which feels? thus—‘ I am all this’—is called (by) that (name). That eternal world is for those sages who are contented with knowledge relating to the self, who have pondered on the self, and who are perfected by sacred study and sacrifice. By?* consciousness of self one enjoys the qualities ; and thus that source of all entities, the producer of the entities, creates (them): and as that from which the changes take place, it causes all this to move; and by its own light, it likewise charms the world.
3By?* consciousness of self one enjoys the qualities ; and thus that source of all entities, the producer of the entities, creates (them): and as that from which the changes take place, it causes all this to move; and by its own light, it likewise charms the world. 1 So Arguna Misra. Nilakaz/Za says it means ‘born from the change, or development, viz. Mahat. The S4nkhya-saira, p. 17, however, shows it means ‘appertaining to the quality of goodness.’ See also Sinkhva-k4rika 25, and commentary there, which is of great help here. The sense is this: Egoism is of three descriptions ; it appertains to the quality of goodness, and as such is the creator of the deities and mind, the deities being those presiding over the ten senses (cf. Sinkhya-sira, p. 17); it is full of light, or appertains to the quality of passion (cf. ibid.), and as such imparts to the other two qualities their virtue of activity (cf. Sankhya-karika commentary, p. 91, Tardnath’s ed.); it is also of the quality of darkness, and as such the producer of the triple world (see ibid.). See Sankhya-s(tra II, 17, 18, and comment, where a view somewhat different in one or two details is stated. * Sankhya-sara, p. 16; Sankhya-k4rik4 24, p. 89 (TarAnath’s ed.) * Arguna Misra says that the words Ahank4ra &c. are here explained ; qualities here means objects, as at Gft4, p. 55. The meaning of the first clause is, that the feeling that the objects are for oneself, and therefore enjoying them, gives the name of Ahank4ra tothe principle in question; its creation ofall the elements gives it the name of Bhftédi. It is called Vaikdrika, as the cause of the various activities and developments going on. The last clause seems to be an explanation of the epithet Taigasa, also applied to egoism. CHAPTER XXVII, 7. 335 CuarterR XXVII. Brahman said: From egoism, verily, were the five great elements born—earth, air, space, water, and light as the fifth. In these five great elements, in the operations of (perceiving) sound, touch, colour, taste, and smell, creatures are deluded?. When, at the termination of the destruction of the great elements, the final dissolution approaches, O talented one! a great danger for all living beings arises*. Every entity is dissolved into that from which it is produced. They are born one from the other, and are dissolved in the reverse order*, Then when every entity, movable or immovable, has been dissolved, the talented men who possess a (good) memory ‘ are not dissolved at all. Sound, touch, and likewise colour, taste, and smell as the fifth; the operations (connected with these) have causes 4, and are inconstant, and their name is delusion. Caused by the production of avarice *, not different from one another’, and insignificant®, connected with flesh and blood, and depending upon one another, 1 The contact of the objects of sense with the senses is the source of delusion. * Cf. Git4, p. 107, and note 1 there. * Cf, Sankhya-sftra I, 121, and p. 387 infra.
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.
No commentary for this page.