Fetching
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Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Highest Brahman, and in it there is the triad’. The Highest Brahman is the safe support, it is imperishable. The Brahma-students?, when they have known what is within this (world), are devoted and merged in the Brahman, free from birth’, 8. The Lord (tsa) supports all this together, the perishable and the imperishable, the developed and the undeveloped. The (living) self, not being a lord, is bound‘, because he has to enjoy (the fruits of works) ; but when he has known the god (deva), he is freed from all fetters. g. There are two, one knowing (isvara), the other not-knowing (giva), both unborn, one strong, the other weak; there is she, the unborn, through whom each man receives the recompense of his works®; and there is the infinite Self (appearing) under all forms, but himself inactive. When a man finds out these three, that is Brahma’. 10. That which is perishable® is the Pradhana® (the first), the immortal and imperishable is Hara’. ? The subject (bhoktr?’), the object (bhogya), and the mover (preritrz), see verse 12. ? B. has Vedavido, those who know the Vedas. * Tasmin pralfyate tv Atma samadhif sa udahretah. * Read badhyate for budhyate. 5 The form isanfsau is explained as 4Aandasa; likewise brahmam for brahma. ® Cf. Svet. Up. IV, 5, bhuktabhogydm. 7 The three are (1) the lord, the personal god, the creator and ruler ; (2) the individual soul or souls ; and (3) the power of creation, the devatmasakti of verse 3. All three are contained in Brahman ; see verses 7, 12. So ’pi mayf paramesvaro mayopadhisannidhes tadvan iva. ® See verse 8. ® The recognised name for Prakriti, or here Devatmasakti, in the later Sankhya philosophy. 10 Hara, one of the names of Siva or Rudra, is here explained as 236 SVETASVATARA-UPANISHAD.
2The one god rules the perishable (the pradhana) and the (living) self. From meditating on him, from joining him, from becoming one with him there is further cessation of all illusion in the end. 11. When that god is known, all fetters fall off, sufferings are destroyed, and birth and death cease. From meditating on him there arises, on the dissolution of the body, the third state, that of universal lordship?; but he only who is alone, is satisfied’®. 12. This, which rests eternally within the self, should be known; and beyond this not anything has to be known. By knowing the enjoyer‘, the enjoyed, and the ruler, everything has been declared to be threefold, and this is Brahman. 13. As the form of fire, while it exists in the under-wood', is not seen, nor is its seed destroyed,
3avidyader harawat, taking away ignorance. He would seem to be meant for the isvara or deva, the one god, though immediately afterwards he is taken for the true Brahman, and not for its phenoinenal divine personification only. ‘ The self, atman, used here, as before, for purusha, the individual soul, or rather the individual souls. ? A blissful state in the Brahma-world, which, however, is not yet perfect freedom, but may lead on to it. Thus it is said in the Sivadharmottara : Dhyanad aisvaryam atulam aisvaryat sukham uttamam, Gfanena tat parityagya videho muktim Apnuyat. * This alone-ness, kevalatvam, is produced by the knowledge that the individual self is one with the divine self, and that both the individual and the divine self are only phenomenal forms of the true Self, the Brahman. * Bhokta, possibly for bhoktra, unless it is a A’AAndasa form. It was quoted before, Bibl. Ind. p. 292, l. 5. The enjoyer is the purusha, the individual soul, the subject; the enjoyed is prakviti, nature, the object; and the ruler is the fsvara, that is, Brahman, as god. I take brahmam etat in the same sense here as in verse 9. * This metaphor, like most philosophical metaphors in Sanskrit, I ADHYAYA, 16. 237 Te
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.
1Highest Brahman, and in it there is the triad’. The Highest Brahman is the safe support, it is imperishable. The Brahma-students?, when they have known what is within this (world), are devoted and merged in the Brahman, free from birth’, 8. The Lord (tsa) supports all this together, the perishable and the imperishable, the developed and the undeveloped. The (living) self, not being a lord, is bound‘, because he has to enjoy (the fruits of works) ; but when he has known the god (deva), he is freed from all fetters. g. There are two, one knowing (isvara), the other not-knowing (giva), both unborn, one strong, the other weak; there is she, the unborn, through whom each man receives the recompense of his works®; and there is the infinite Self (appearing) under all forms, but himself inactive. When a man finds out these three, that is Brahma’. 10. That which is perishable® is the Pradhana® (the first), the immortal and imperishable is Hara’. ? The subject (bhoktr?’), the object (bhogya), and the mover (preritrz), see verse 12. ? B. has Vedavido, those who know the Vedas. * Tasmin pralfyate tv Atma samadhif sa udahretah. * Read badhyate for budhyate. 5 The form isanfsau is explained as 4Aandasa; likewise brahmam for brahma. ® Cf. Svet. Up. IV, 5, bhuktabhogydm. 7 The three are (1) the lord, the personal god, the creator and ruler ; (2) the individual soul or souls ; and (3) the power of creation, the devatmasakti of verse 3. All three are contained in Brahman ; see verses 7, 12. So ’pi mayf paramesvaro mayopadhisannidhes tadvan iva. ® See verse 8. ® The recognised name for Prakriti, or here Devatmasakti, in the later Sankhya philosophy. 10 Hara, one of the names of Siva or Rudra, is here explained as 236 SVETASVATARA-UPANISHAD.
2The one god rules the perishable (the pradhana) and the (living) self. From meditating on him, from joining him, from becoming one with him there is further cessation of all illusion in the end. 11. When that god is known, all fetters fall off, sufferings are destroyed, and birth and death cease. From meditating on him there arises, on the dissolution of the body, the third state, that of universal lordship?; but he only who is alone, is satisfied’®. 12. This, which rests eternally within the self, should be known; and beyond this not anything has to be known. By knowing the enjoyer‘, the enjoyed, and the ruler, everything has been declared to be threefold, and this is Brahman. 13. As the form of fire, while it exists in the under-wood', is not seen, nor is its seed destroyed,
3avidyader harawat, taking away ignorance. He would seem to be meant for the isvara or deva, the one god, though immediately afterwards he is taken for the true Brahman, and not for its phenoinenal divine personification only. ‘ The self, atman, used here, as before, for purusha, the individual soul, or rather the individual souls. ? A blissful state in the Brahma-world, which, however, is not yet perfect freedom, but may lead on to it. Thus it is said in the Sivadharmottara : Dhyanad aisvaryam atulam aisvaryat sukham uttamam, Gfanena tat parityagya videho muktim Apnuyat. * This alone-ness, kevalatvam, is produced by the knowledge that the individual self is one with the divine self, and that both the individual and the divine self are only phenomenal forms of the true Self, the Brahman. * Bhokta, possibly for bhoktra, unless it is a A’AAndasa form. It was quoted before, Bibl. Ind. p. 292, l. 5. The enjoyer is the purusha, the individual soul, the subject; the enjoyed is prakviti, nature, the object; and the ruler is the fsvara, that is, Brahman, as god. I take brahmam etat in the same sense here as in verse 9. * This metaphor, like most philosophical metaphors in Sanskrit, I ADHYAYA, 16. 237 Te
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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