Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1V ADHYAYA, II. 257 — rr eee ey and poets who knew it, they became it and were immortal, 7’. But he who is endowed with qualities, and performs works that are to bear fruit, and enjoys the reward of whatever he has done, migrates through his own works, the lord of life, assuming all forms, led by the three Gumas, and following the three paths’. 8°. That lower one also, not larger than a thumb, but brilliant like the sun, who is endowed with personality and thoughts, with the quality of mind and the quality of body, is seen small even like the point of a goad. 9. That living soul is to be known as part of the hundredth part of the point of a hair‘, divided a hundred times, and yet it is to be infinite. 10. It is not woman, it is not man, nor is it neuter; whatever body it takes, with that it is joined® (only). 11°. By means of thoughts, touching, seeing, and 1 Here begins the description of what is called the tvam (thou), as opposed to the tat (that), i.e. the living soul, as opposed to the Highest Brahman. 2 The paths of vice, virtue, and knowledge. * Both MSS. (A. and B.) read 4ragramatro hy avaro ’pi drzshéah. * An expression of frequent occurrence in Buddhist literature. ’ A. and B. read yugyate. A. explains yugyate by sambadhyate. B. explains adyate bhakshyate tirobhfta’ kriyate. Sankara explains rakshyate, samrakshyate, tattaddharman atmany adhyasyabhimanyate. 6 The MSS. vary considerably. Instead of mohair, A. and B. read homair. They read grasaémbuvrzsh/ya fatma. A. reads Atmavivriddhiganma, B. a4tmanivriddhaganma. A. has abhisamprapadye, B. abhisamprapadyate. My translation follows Sankara, who seems to have read,Atmavivrzddhiganma, taking the whole line [15] S 258 SVETASVATARA-UPANISHAD. TY
2passions the incarnate Self assumes successively in various places various forms?, in accordance with his deeds, just as the body grows when food and drink are poured into it. 12. That incarnate Self, according to his own qualities, chooses (assumes) many shapes, coarse or subtile, and having himself caused his union with them, he is seen as another and another’, through the qualities of his acts, and through the qualities of his body. 13°. He who knows him who has no beginning and no end, in the midst of chaos, creating all things, having many forms, alone enveloping everything, is freed from all fetters. 14. Those who know him who is to be grasped by the mind, who is not to be called the nest (the body‘), who makes existence and non-existence, the
3as a simile and in an adverbial form. Vig#4nadtman, however, differs considerably. He reads homaif, and explains homa as the act of throwing oblations into the fire, as in the Agnihotra. This action of the hands, he thinks, stands for all actions of the various members of the body. Grasémbuvrish/i he takes to mean free distribution of food and drink, and then explains the whole sentence by ‘he whose self is born unto some states or declines from them again, namely, according as he has showered food and drink, and has used his hands, eyes, feelings, and thoughts.’ Sankarananda takes a similar view, only he construes sankalpanam and sparsanam as two drzshéis, te eva drishéi, tayor 4tmagnau prakshepa hom4t; and then goes on, na kevalam etaiz, kim tv asmin sthane sarire grasambuvrzsh/ya a. He seems to read 4tmavivrzddhaganma, but aftewards explains vivrzddhi by vividha vr7ddhif. * Forms as high as Hiramyagarbha or as low as beasts. * Instead of aparo, B. reads avaro, but explains aparo. PCE TIT) ¥ ol V tar Oe * Nida is explained as the body, but Sankardnanda reads anil4- khyam, who is called the wind, as being pramasya prazam, the Lreath of the breath. V ADHYAYA, 14. 259 happy one (Siva), who also creates the elements}, they have left the body. 1 Sankara explains kalasargakaram by he who creates the sixteen kalés, mentioned by the Atharvanikas, beginning with praza, and ending with naman; see Pras#ia Up. VI, 4. Vig#dnatman suggests two other explanations, ‘he who creates by means of the kala, i.e. his inherent power ;’ or ‘he who creates the Vedas and other sciences. The sixteen kaldés are, according to Sankarananda, prama, sraddha, kha, vayu, gyotiz, ap, prethivi, indriya, manaA, anna, virya, tapa/, mantra, karman, k4la(?), ndman. See also before, I, 4. S2
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.
1V ADHYAYA, II. 257 — rr eee ey and poets who knew it, they became it and were immortal, 7’. But he who is endowed with qualities, and performs works that are to bear fruit, and enjoys the reward of whatever he has done, migrates through his own works, the lord of life, assuming all forms, led by the three Gumas, and following the three paths’. 8°. That lower one also, not larger than a thumb, but brilliant like the sun, who is endowed with personality and thoughts, with the quality of mind and the quality of body, is seen small even like the point of a goad. 9. That living soul is to be known as part of the hundredth part of the point of a hair‘, divided a hundred times, and yet it is to be infinite. 10. It is not woman, it is not man, nor is it neuter; whatever body it takes, with that it is joined® (only). 11°. By means of thoughts, touching, seeing, and 1 Here begins the description of what is called the tvam (thou), as opposed to the tat (that), i.e. the living soul, as opposed to the Highest Brahman. 2 The paths of vice, virtue, and knowledge. * Both MSS. (A. and B.) read 4ragramatro hy avaro ’pi drzshéah. * An expression of frequent occurrence in Buddhist literature. ’ A. and B. read yugyate. A. explains yugyate by sambadhyate. B. explains adyate bhakshyate tirobhfta’ kriyate. Sankara explains rakshyate, samrakshyate, tattaddharman atmany adhyasyabhimanyate. 6 The MSS. vary considerably. Instead of mohair, A. and B. read homair. They read grasaémbuvrzsh/ya fatma. A. reads Atmavivriddhiganma, B. a4tmanivriddhaganma. A. has abhisamprapadye, B. abhisamprapadyate. My translation follows Sankara, who seems to have read,Atmavivrzddhiganma, taking the whole line [15] S 258 SVETASVATARA-UPANISHAD. TY
2passions the incarnate Self assumes successively in various places various forms?, in accordance with his deeds, just as the body grows when food and drink are poured into it. 12. That incarnate Self, according to his own qualities, chooses (assumes) many shapes, coarse or subtile, and having himself caused his union with them, he is seen as another and another’, through the qualities of his acts, and through the qualities of his body. 13°. He who knows him who has no beginning and no end, in the midst of chaos, creating all things, having many forms, alone enveloping everything, is freed from all fetters. 14. Those who know him who is to be grasped by the mind, who is not to be called the nest (the body‘), who makes existence and non-existence, the
3as a simile and in an adverbial form. Vig#4nadtman, however, differs considerably. He reads homaif, and explains homa as the act of throwing oblations into the fire, as in the Agnihotra. This action of the hands, he thinks, stands for all actions of the various members of the body. Grasémbuvrish/i he takes to mean free distribution of food and drink, and then explains the whole sentence by ‘he whose self is born unto some states or declines from them again, namely, according as he has showered food and drink, and has used his hands, eyes, feelings, and thoughts.’ Sankarananda takes a similar view, only he construes sankalpanam and sparsanam as two drzshéis, te eva drishéi, tayor 4tmagnau prakshepa hom4t; and then goes on, na kevalam etaiz, kim tv asmin sthane sarire grasambuvrzsh/ya a. He seems to read 4tmavivrzddhaganma, but aftewards explains vivrzddhi by vividha vr7ddhif. * Forms as high as Hiramyagarbha or as low as beasts. * Instead of aparo, B. reads avaro, but explains aparo. PCE TIT) ¥ ol V tar Oe * Nida is explained as the body, but Sankardnanda reads anil4- khyam, who is called the wind, as being pramasya prazam, the Lreath of the breath. V ADHYAYA, 14. 259 happy one (Siva), who also creates the elements}, they have left the body. 1 Sankara explains kalasargakaram by he who creates the sixteen kalés, mentioned by the Atharvanikas, beginning with praza, and ending with naman; see Pras#ia Up. VI, 4. Vig#dnatman suggests two other explanations, ‘he who creates by means of the kala, i.e. his inherent power ;’ or ‘he who creates the Vedas and other sciences. The sixteen kaldés are, according to Sankarananda, prama, sraddha, kha, vayu, gyotiz, ap, prethivi, indriya, manaA, anna, virya, tapa/, mantra, karman, k4la(?), ndman. See also before, I, 4. S2
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.