Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1p. 251) the trivrzt sQtram is mentioned. Next follows shodasantam, ending in the sixteen. These sixteen are differently explained. They may be meant for the five elements and the eleven indriyas or organs (the five receptive and the five active senses, together with manas, the common sensory); or for the sixteen kalas, mentioned in the Pras#opanishad, VI, 1, p. 283. Then follows a new interpretation. The one felly may be meant for the chaos, the undeveloped state of things, and the sixteen would then be the two products in a general form, the Virig and the Sfitratman, while the remaining fourteen would be the individual products, the bhuvanas or worlds beginning with Bhoz. Next follows satardharam, having fifty spokes. These fifty spokes are supposed to produce the motion of the mundane wheel, and are explained by Sankara as follows: 1. The five Viparyayas, misconceptions, different kinds of ignorance or doubt, viz. Tamas, Moha, Mahamoha, Tamisra, Andhatamisra, or, according to Patafigali, ignorance, self-love, love, hatred, and fear (Yoga-sfitras I, 8; II, 2; Sankhya-sfitras III, 37). 2. The twenty-eight Asaktis, disabilities, causes of misconception. (See Sankhya-sftras III, 38.) 3. The nine inversions of the Tushéis, satisfactions. (Sankhyasatras III, 39.) 4. The eight inversions of the Siddhis, perfections. (Sankhyasitras III, 40.) These are afterwards explained singly. There are 8 kinds of Tamas, 8 kinds of Moha, 1o kinds of Mahamoha, 18 kinds of Tamisra, and 18 kinds of Andhatémisra, making 62 in all. More information on the Asaktis, the Tush/is, and Siddhis may be found in the Sankhya-s@itras III, 37-45; Sankhya-karika 47 seq.; Yogasitras II, 2 seq. Then follow the 20 pratyaras, the counter-spokes, or wedges to strengthen the spokes, viz. the 10 senses and their 10 objects. The six ash/akas or ogdoads are explained as the ogdoads of Prakriti, of substances (dhatu), of powers (aisvarya), of states (bhava), of gods (deva), of virtues (Atmaguma). The one, though manifold cord, is love or desire, Kama, whether of food, children, heaven or anything else. The three paths are explained as righteousness, unrighteousness,
2234 SVETASVATARA-UPANISHAD. Déimence ai) ee ee 51: We meditate on the river whose water consists of the five streams, which is wild and winding with its five springs, whose waves are the five vital breaths, whose fountain head is the mind, the course of the five kinds of perceptions. It has five whirlpools, its rapids are the five pains; it has fifty kinds of suffering, and five branches. 6. In that vast Brahma-wheel, in which all things live and rest, the bird flutters about, so long as he thinks that the self (in him) is different from the mover (the god, the lord). When he has been blessed by him, then he gains immortality’. 7. But what is praised (in the Upanishads) is the
3and knowledge, and the one deception arising from two causes is ignorance of self, produced by good or bad works. 1 Here again, where the isvara is likened to a stream, the minute coincidences are explained by Sankara in accordance with certain systems of philosophy. The five streams are the five receptive organs, the five springs are the five elements, the five waves are the five active organs. The head is the manas, the mind, or common sensory, from which the perceptions of the five senses spring. The five whirlpools are the objects of the five senses, the five rapids are the five pains of being in the womb, being born, growing old, growing ill, and dying. The next adjective pa#kasadbhedam is not fully explained by Sankara. He only mentions the five divisions of the klesa (see Yoga-sfitras II, 2), but does not show how their number is raised to fifty. Dr. Roer proposes to read pa#kaklesa-bhedam, but that would not agree with the metre. The five parvans or branches are not explained, and may refer to the fifty kinds of suffering (klesa). The whole river, like the wheel in the preceding verse, is meant for the Brahman as k4ryakaramatmaka, in the form of cause and effect, as the phenomenal, not the absolutely real world, * If he has been blessed by the fsvara, i.e. when he has been accepted by the Lord, when he has discovered his own true self in the Lord. It must be remembered, however, that both the Isvara, the Lord, and the purusha, the individual soul, are phenomenal only, and that the Brahma-wheel is meant for the prapa#a, the manifest, but unreal world. I ADHYAYA, 10. 235
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.
1p. 251) the trivrzt sQtram is mentioned. Next follows shodasantam, ending in the sixteen. These sixteen are differently explained. They may be meant for the five elements and the eleven indriyas or organs (the five receptive and the five active senses, together with manas, the common sensory); or for the sixteen kalas, mentioned in the Pras#opanishad, VI, 1, p. 283. Then follows a new interpretation. The one felly may be meant for the chaos, the undeveloped state of things, and the sixteen would then be the two products in a general form, the Virig and the Sfitratman, while the remaining fourteen would be the individual products, the bhuvanas or worlds beginning with Bhoz. Next follows satardharam, having fifty spokes. These fifty spokes are supposed to produce the motion of the mundane wheel, and are explained by Sankara as follows: 1. The five Viparyayas, misconceptions, different kinds of ignorance or doubt, viz. Tamas, Moha, Mahamoha, Tamisra, Andhatamisra, or, according to Patafigali, ignorance, self-love, love, hatred, and fear (Yoga-sfitras I, 8; II, 2; Sankhya-sfitras III, 37). 2. The twenty-eight Asaktis, disabilities, causes of misconception. (See Sankhya-sftras III, 38.) 3. The nine inversions of the Tushéis, satisfactions. (Sankhyasatras III, 39.) 4. The eight inversions of the Siddhis, perfections. (Sankhyasitras III, 40.) These are afterwards explained singly. There are 8 kinds of Tamas, 8 kinds of Moha, 1o kinds of Mahamoha, 18 kinds of Tamisra, and 18 kinds of Andhatémisra, making 62 in all. More information on the Asaktis, the Tush/is, and Siddhis may be found in the Sankhya-s@itras III, 37-45; Sankhya-karika 47 seq.; Yogasitras II, 2 seq. Then follow the 20 pratyaras, the counter-spokes, or wedges to strengthen the spokes, viz. the 10 senses and their 10 objects. The six ash/akas or ogdoads are explained as the ogdoads of Prakriti, of substances (dhatu), of powers (aisvarya), of states (bhava), of gods (deva), of virtues (Atmaguma). The one, though manifold cord, is love or desire, Kama, whether of food, children, heaven or anything else. The three paths are explained as righteousness, unrighteousness,
2234 SVETASVATARA-UPANISHAD. Déimence ai) ee ee 51: We meditate on the river whose water consists of the five streams, which is wild and winding with its five springs, whose waves are the five vital breaths, whose fountain head is the mind, the course of the five kinds of perceptions. It has five whirlpools, its rapids are the five pains; it has fifty kinds of suffering, and five branches. 6. In that vast Brahma-wheel, in which all things live and rest, the bird flutters about, so long as he thinks that the self (in him) is different from the mover (the god, the lord). When he has been blessed by him, then he gains immortality’. 7. But what is praised (in the Upanishads) is the
3and knowledge, and the one deception arising from two causes is ignorance of self, produced by good or bad works. 1 Here again, where the isvara is likened to a stream, the minute coincidences are explained by Sankara in accordance with certain systems of philosophy. The five streams are the five receptive organs, the five springs are the five elements, the five waves are the five active organs. The head is the manas, the mind, or common sensory, from which the perceptions of the five senses spring. The five whirlpools are the objects of the five senses, the five rapids are the five pains of being in the womb, being born, growing old, growing ill, and dying. The next adjective pa#kasadbhedam is not fully explained by Sankara. He only mentions the five divisions of the klesa (see Yoga-sfitras II, 2), but does not show how their number is raised to fifty. Dr. Roer proposes to read pa#kaklesa-bhedam, but that would not agree with the metre. The five parvans or branches are not explained, and may refer to the fifty kinds of suffering (klesa). The whole river, like the wheel in the preceding verse, is meant for the Brahman as k4ryakaramatmaka, in the form of cause and effect, as the phenomenal, not the absolutely real world, * If he has been blessed by the fsvara, i.e. when he has been accepted by the Lord, when he has discovered his own true self in the Lord. It must be remembered, however, that both the Isvara, the Lord, and the purusha, the individual soul, are phenomenal only, and that the Brahma-wheel is meant for the prapa#a, the manifest, but unreal world. I ADHYAYA, 10. 235
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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