Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17 Le. the learning of other people, Nflakan/Aa. The meaning seems to be that we know speech only in its manifestation in the form of words. CHAPTER XXVIII, 29. 349 mination is here formed by (that) understanding about objects which have been thought over by the mind'. And there is no doubt of this that determination is the characteristic of the understanding. The characteristic of mind is meditation *; and the characteristic of a good man is (living) unperceived?. The characteristic of devotion is action *; and knowledge the characteristic of renunciation. Therefore a man of understanding should practise renunciation, giving prominence to knowledge®. The renouncer possessed of knowledge attains the highest goal. And crossing beyond darkness, and transcending death and old age, he repairs to that which has no second‘*. Thus have I duly spoken to you concerning the characteristic of piety. I will now proceed to explain properly the comprehension’ of the qualities. As to the smell of the earth, verily, that is comprehended by the nose; and the wind? likewise residing in the nose is appointed’ to the knowledge of smell. Taste”, * The text here is rather unsatisfactory; I have adopted that which I find in the copy containing Arguna Misra’s commentary. * Frequent pondering on matters learnt from Sastras or common life, Nilakaw/ka. Why mind comes twice the commentators do not explain. ® Does this refer to what is said at Sanatsug&tfya, p. 159? * Devotion means here,as inthe Git4, action without desire of fruits. For action the word here is the same as at Gita, p.115, note 2. * Cf. Gtt4, p. 52, note 7. * This is Arguna Misra’s interpretation, and appears to me to be correct. Nflakantha’s is different, but seems to omit all account of abbyeti, ‘ repairs.’ ' Arguna Misra’s interpretation seems to be different, but our copy is not quite intelligible. ® See p. 337 supra. The wind is the presiding deity of the nasal organ. * Ie. that is its function. Arguna Misra says, ‘it is pondered on,’ which is not clear. ” Cf. Gita, p. 74, as to taste and water. 350 _ anucitA.
2® See p. 337 supra. The wind is the presiding deity of the nasal organ. * Ie. that is its function. Arguna Misra says, ‘it is pondered on,’ which is not clear. ” Cf. Gita, p. 74, as to taste and water. 350 _ anucitA. the essence of water, is always comprehended by the tongue. And the moon likewise, who resides in the tongue, is appointed to the knowledge of taste. The quality of light is colour, and that is comprehended by the eye; and the sun residing in the eye is appointed always to the knowledge of colour. The (sensation of) touch, belonging to the air, is perceived by the skin, and the wind! residing in the skin is always appointed to the knowledge of (the objects) of touch. The quality of space is sound, and that is comprehended by the ear. And all the quarters residing in the ear are celebrated as (being appointed) to the knowledge of sound. Thought is the quality of mind, and that is comprehended by the understanding. The supporter of consciousness? residing in the heart is appointed to the knowledge of mind®. The understanding (is comprehended in the form of) determination, and the Mahat*‘ of knowledge. To (this) positive comprehension, the unperceived® (is appointed), there is no doubt of that. The Kshetragfia, which is in its essence devoid of qualities and eternal, is not to be comprehended by any ? This cannot be the presiding deity here, though one expects such deity to be mentioned ; see p. 337 supra. * The text of more than one of the lines here is rather doubtfal ; we follow Nilakantha, who takes this to mean the gfva, the individual soul. Cf. p. 239, note 2 supra. * Ie. thought, as Nflakaxsha points out. ‘ Mahat is properly the same as buddhi, understanding, but as it is here mentioned separately, I suppose, it signifies Ahank4ra. Nilakan‘ha takes its operation, here called knowledge, to mean ‘the feeling I am,’ which agrees with our interpretation, for which some support is also to be derived from p. 333 supra. * I here follow Arguna Misra, though somewhat diffidently, The knowledge ‘this is I,’ and the knowledge ‘this is so and so and nothing else’ is presided over by the unperceived—the Prakriti. CHAPTER XXVIII, 42. 35!
3333 supra. * I here follow Arguna Misra, though somewhat diffidently, The knowledge ‘this is I,’ and the knowledge ‘this is so and so and nothing else’ is presided over by the unperceived—the Prakriti. CHAPTER XXVIII, 42. 35! symbols. Therefore the characteristic of the Kshetrag#a, which is void of symbols’, is purely knowledge. The unperceived is stated to be the Kshetra® in which the qualities are produced and absorbed. And I always see, know, and hear it, (though) concealed. The Purusha knows it, therefore is he called Kshetragia*, And the Kshetrag#a likewise perceives all the operations of the qualities‘, The qualities created again and again, do not know themselves‘, being nonintelligent, to be created and tied down to a beginning, middle, and end*. Only the Kshetragiia attains, no one (else) attains, to the truth, which is great, transcendent, and beyond the qualities and the entities (produced)? from the qualities. Hence a man who understands piety, abandoning qualities, and the creation®, in this world, and transcending the qualities, and having his sins destroyed, then enters into the Kshetrag#a, One who is free from the pairs of opposites, free from the ceremony of salutations, and ? See Sanatsugatfya, p. 146. See also p. 309 supra. * See Gitd, p. 102 seq. * Le. he who knows the Kshetra. * Enlightenment, activity, and delusion, Nilakaxsha. * I.e. do not know the self, Nflakax/ha; better, I think, ‘the qualities do not know themselves, only the Kshetragfa knows them.’ Cf. Santi Parvan (Moksha Dharma), chap. 194, st. 41. * Le. production, existence, and destruction, Nilakan/ha. This must, however, mean their manifestation, continuance, and dissolution in any particular form. For the prakriti, which is made up of the three qualities, is beginningless. Cf. Gfta, p. 104. 7 T.e. the actual physical manifestations, as we may say, of the qualities. * The original, sattva, Ntlakanéha renders by buddhi, and qualities by visible objects. In the familiar S4nkhya phrase sattvapurushfnyatfpratyaya sattva means creation, or what is other than purusha (cf. Sankhyatattvakaumudf, pp. 9-144). That is the meaning here. See too p. 371 infra, and Santi Parvan (Moksha Dharma), chap. 194, st. 38 seq. and comments there. 352 aNnuciTA. from the sv4ha ceremony’, who is unmoving, and homeless ?, is the Kshetragga, he is the Supreme Lord. CHAPTER XXIX. 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.
17 Le. the learning of other people, Nflakan/Aa. The meaning seems to be that we know speech only in its manifestation in the form of words. CHAPTER XXVIII, 29. 349 mination is here formed by (that) understanding about objects which have been thought over by the mind'. And there is no doubt of this that determination is the characteristic of the understanding. The characteristic of mind is meditation *; and the characteristic of a good man is (living) unperceived?. The characteristic of devotion is action *; and knowledge the characteristic of renunciation. Therefore a man of understanding should practise renunciation, giving prominence to knowledge®. The renouncer possessed of knowledge attains the highest goal. And crossing beyond darkness, and transcending death and old age, he repairs to that which has no second‘*. Thus have I duly spoken to you concerning the characteristic of piety. I will now proceed to explain properly the comprehension’ of the qualities. As to the smell of the earth, verily, that is comprehended by the nose; and the wind? likewise residing in the nose is appointed’ to the knowledge of smell. Taste”, * The text here is rather unsatisfactory; I have adopted that which I find in the copy containing Arguna Misra’s commentary. * Frequent pondering on matters learnt from Sastras or common life, Nilakaw/ka. Why mind comes twice the commentators do not explain. ® Does this refer to what is said at Sanatsug&tfya, p. 159? * Devotion means here,as inthe Git4, action without desire of fruits. For action the word here is the same as at Gita, p.115, note 2. * Cf. Gtt4, p. 52, note 7. * This is Arguna Misra’s interpretation, and appears to me to be correct. Nflakantha’s is different, but seems to omit all account of abbyeti, ‘ repairs.’ ' Arguna Misra’s interpretation seems to be different, but our copy is not quite intelligible. ® See p. 337 supra. The wind is the presiding deity of the nasal organ. * Ie. that is its function. Arguna Misra says, ‘it is pondered on,’ which is not clear. ” Cf. Gita, p. 74, as to taste and water. 350 _ anucitA.
2® See p. 337 supra. The wind is the presiding deity of the nasal organ. * Ie. that is its function. Arguna Misra says, ‘it is pondered on,’ which is not clear. ” Cf. Gita, p. 74, as to taste and water. 350 _ anucitA. the essence of water, is always comprehended by the tongue. And the moon likewise, who resides in the tongue, is appointed to the knowledge of taste. The quality of light is colour, and that is comprehended by the eye; and the sun residing in the eye is appointed always to the knowledge of colour. The (sensation of) touch, belonging to the air, is perceived by the skin, and the wind! residing in the skin is always appointed to the knowledge of (the objects) of touch. The quality of space is sound, and that is comprehended by the ear. And all the quarters residing in the ear are celebrated as (being appointed) to the knowledge of sound. Thought is the quality of mind, and that is comprehended by the understanding. The supporter of consciousness? residing in the heart is appointed to the knowledge of mind®. The understanding (is comprehended in the form of) determination, and the Mahat*‘ of knowledge. To (this) positive comprehension, the unperceived® (is appointed), there is no doubt of that. The Kshetragfia, which is in its essence devoid of qualities and eternal, is not to be comprehended by any ? This cannot be the presiding deity here, though one expects such deity to be mentioned ; see p. 337 supra. * The text of more than one of the lines here is rather doubtfal ; we follow Nilakantha, who takes this to mean the gfva, the individual soul. Cf. p. 239, note 2 supra. * Ie. thought, as Nflakaxsha points out. ‘ Mahat is properly the same as buddhi, understanding, but as it is here mentioned separately, I suppose, it signifies Ahank4ra. Nilakan‘ha takes its operation, here called knowledge, to mean ‘the feeling I am,’ which agrees with our interpretation, for which some support is also to be derived from p. 333 supra. * I here follow Arguna Misra, though somewhat diffidently, The knowledge ‘this is I,’ and the knowledge ‘this is so and so and nothing else’ is presided over by the unperceived—the Prakriti. CHAPTER XXVIII, 42. 35!
3333 supra. * I here follow Arguna Misra, though somewhat diffidently, The knowledge ‘this is I,’ and the knowledge ‘this is so and so and nothing else’ is presided over by the unperceived—the Prakriti. CHAPTER XXVIII, 42. 35! symbols. Therefore the characteristic of the Kshetrag#a, which is void of symbols’, is purely knowledge. The unperceived is stated to be the Kshetra® in which the qualities are produced and absorbed. And I always see, know, and hear it, (though) concealed. The Purusha knows it, therefore is he called Kshetragia*, And the Kshetrag#a likewise perceives all the operations of the qualities‘, The qualities created again and again, do not know themselves‘, being nonintelligent, to be created and tied down to a beginning, middle, and end*. Only the Kshetragiia attains, no one (else) attains, to the truth, which is great, transcendent, and beyond the qualities and the entities (produced)? from the qualities. Hence a man who understands piety, abandoning qualities, and the creation®, in this world, and transcending the qualities, and having his sins destroyed, then enters into the Kshetrag#a, One who is free from the pairs of opposites, free from the ceremony of salutations, and ? See Sanatsugatfya, p. 146. See also p. 309 supra. * See Gitd, p. 102 seq. * Le. he who knows the Kshetra. * Enlightenment, activity, and delusion, Nilakaxsha. * I.e. do not know the self, Nflakax/ha; better, I think, ‘the qualities do not know themselves, only the Kshetragfa knows them.’ Cf. Santi Parvan (Moksha Dharma), chap. 194, st. 41. * Le. production, existence, and destruction, Nilakan/ha. This must, however, mean their manifestation, continuance, and dissolution in any particular form. For the prakriti, which is made up of the three qualities, is beginningless. Cf. Gfta, p. 104. 7 T.e. the actual physical manifestations, as we may say, of the qualities. * The original, sattva, Ntlakanéha renders by buddhi, and qualities by visible objects. In the familiar S4nkhya phrase sattvapurushfnyatfpratyaya sattva means creation, or what is other than purusha (cf. Sankhyatattvakaumudf, pp. 9-144). That is the meaning here. See too p. 371 infra, and Santi Parvan (Moksha Dharma), chap. 194, st. 38 seq. and comments there. 352 aNnuciTA. from the sv4ha ceremony’, who is unmoving, and homeless ?, is the Kshetragga, he is the Supreme Lord. CHAPTER XXIX. 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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