Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1260 SVETASVATARA-UPANISHAD. SIXTH ADHYAYA. 11. Some wise men, deluded, speak of Nature, and others of Time (as the cause of everything’); but it is the greatness of God by which this Brahma-wheel is made to turn. 2. It is at the command of him who always covers this world, the knower, the time of time’, who assumes qualities and all knowledge’, it is at his command that this ‘work (creation) unfolds itself, which is called earth, water, fire, air, and ether ; 35. He who, after he has done that work and rested again, and after he has brought together one essence (the self) with the other (matter), with one, two, three, or eight, with time also and with the subtile qualities of the mind, 4. Who, after starting® the works endowed with (the three) qualities, can order all things, yet when, in the absence of all these, he has caused the destruction of the work, goes on, being in truth’ different (from all he has produced) ; 1 See Muir, Metrical Translations, p. 198. 2 See before, I, 2. $ The destroyer of time. Vig#dnatman reads k4lak4alo, and explains it by kalasya niyanta, upaharta. Sankarananda explains k4lah sarvavinasakari, tasyapi vinasakarah. See also verse 16. * Or sarvavid yah. 5 Instead of vinivartya, Vig#anatman and Sankaradnanda read vinivrztya. ¢ Aruhya for arabhya, Sankarananda. 7 These two verses are again extremely obscure, and the explanations of the commentators throw little light on their real, original meaning. To begin with Sankara, he assumes the subject to be the same as he at whose command this work unfolds itself, and explains VI ADHYAYA, 5. 261 SN 5. He is the beginning, producing the causes which unite (the soul with the body), and, being
2tattvasya tattvena sametya yogam by atmano bhimyddina yogam Samgamayya. As the eight Tattvas he gives earth, water, fire, air, ether, mind, thought, personality, while the Atmagunas are, according to him, the affections of the mind, love, anger, &c. In the second verse, however, Sankara seems to assume a different subject. ‘If a man,’ he says, ‘having done works, infected by qualities, should transfer them on fsvara, the Lord, there would be destruction of the works formerly done by him, because there would be no more connection with the self. Something is left out, but that this is Sankara’s idea, appears from the verses which he quotes in support, and which are intended to show that Yogins, transferring all their acts, good, bad, or indifferent, on Brahman, are no longer affected by them. ‘That person,’ Sankara continues, ‘his works being destroyed and his nature purified, moves on, different from all things (tattva), from all the results of ignorance, knowing himself to be Brahman.’ ‘Or,’ he adds, ‘if we read anyad, it means, he goes to that Brahman which is different from all things.’ Sankardnanda takes a different view. He says: ‘If a man has performed sacrifices, and has finished them, or, has turned away from them again as vain, and if he has obtained union with that which is the real of the (apparently) real, &c.’ The commentator then asks what is that with which he obtains union, and replies, ‘the one, i.e. ignorance; the two, i.e. right and wrong; the three, i.e. the three colours, red, white, and black ; and the eight, i.e. the five elements, with mind, thought, and personality ; also with time, and with the subtile affections of the mind.’ He then goes on, ‘If that man, after having begun qualified works, should take on himself all states (resulting from ignorance), yet, when these states cease, there would be an end of the work, good or bad, done by him, and when his work has come to an end, he abides in truth (according to the Veda); while the other, who differs from the Veda, is wrong.’ Sankarananda, however, evidently feels that this is a doubtful interpretation, and he suggests another, viz. ‘If the Lord himself,’ he says, ‘determined these states (bhava), it would seem that there would be no end of samséra. He therefore says, that when these states, ignorance &c., cease, the work done by man ceases; and when the work done ceases, the living soul gets free of samsdra, being in truth another, i.e. different from ignorance and its products.’ Vig#anatman says: ‘If a man, having done work, turns away
3262 SVETASVATARA-UPANISHAD. MEE ee above the three kinds of time (past, present, future), he is seen as without parts’, after we have first worshipped that adorable god, who has many forms, and who is the true source (of all things), as dwelling in our own mind. 6. He is beyond all the forms of the tree? (of the world) and of time, he is the other, from whom this world moves round, when’ one has known him who
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.
1260 SVETASVATARA-UPANISHAD. SIXTH ADHYAYA. 11. Some wise men, deluded, speak of Nature, and others of Time (as the cause of everything’); but it is the greatness of God by which this Brahma-wheel is made to turn. 2. It is at the command of him who always covers this world, the knower, the time of time’, who assumes qualities and all knowledge’, it is at his command that this ‘work (creation) unfolds itself, which is called earth, water, fire, air, and ether ; 35. He who, after he has done that work and rested again, and after he has brought together one essence (the self) with the other (matter), with one, two, three, or eight, with time also and with the subtile qualities of the mind, 4. Who, after starting® the works endowed with (the three) qualities, can order all things, yet when, in the absence of all these, he has caused the destruction of the work, goes on, being in truth’ different (from all he has produced) ; 1 See Muir, Metrical Translations, p. 198. 2 See before, I, 2. $ The destroyer of time. Vig#dnatman reads k4lak4alo, and explains it by kalasya niyanta, upaharta. Sankarananda explains k4lah sarvavinasakari, tasyapi vinasakarah. See also verse 16. * Or sarvavid yah. 5 Instead of vinivartya, Vig#anatman and Sankaradnanda read vinivrztya. ¢ Aruhya for arabhya, Sankarananda. 7 These two verses are again extremely obscure, and the explanations of the commentators throw little light on their real, original meaning. To begin with Sankara, he assumes the subject to be the same as he at whose command this work unfolds itself, and explains VI ADHYAYA, 5. 261 SN 5. He is the beginning, producing the causes which unite (the soul with the body), and, being
2tattvasya tattvena sametya yogam by atmano bhimyddina yogam Samgamayya. As the eight Tattvas he gives earth, water, fire, air, ether, mind, thought, personality, while the Atmagunas are, according to him, the affections of the mind, love, anger, &c. In the second verse, however, Sankara seems to assume a different subject. ‘If a man,’ he says, ‘having done works, infected by qualities, should transfer them on fsvara, the Lord, there would be destruction of the works formerly done by him, because there would be no more connection with the self. Something is left out, but that this is Sankara’s idea, appears from the verses which he quotes in support, and which are intended to show that Yogins, transferring all their acts, good, bad, or indifferent, on Brahman, are no longer affected by them. ‘That person,’ Sankara continues, ‘his works being destroyed and his nature purified, moves on, different from all things (tattva), from all the results of ignorance, knowing himself to be Brahman.’ ‘Or,’ he adds, ‘if we read anyad, it means, he goes to that Brahman which is different from all things.’ Sankardnanda takes a different view. He says: ‘If a man has performed sacrifices, and has finished them, or, has turned away from them again as vain, and if he has obtained union with that which is the real of the (apparently) real, &c.’ The commentator then asks what is that with which he obtains union, and replies, ‘the one, i.e. ignorance; the two, i.e. right and wrong; the three, i.e. the three colours, red, white, and black ; and the eight, i.e. the five elements, with mind, thought, and personality ; also with time, and with the subtile affections of the mind.’ He then goes on, ‘If that man, after having begun qualified works, should take on himself all states (resulting from ignorance), yet, when these states cease, there would be an end of the work, good or bad, done by him, and when his work has come to an end, he abides in truth (according to the Veda); while the other, who differs from the Veda, is wrong.’ Sankarananda, however, evidently feels that this is a doubtful interpretation, and he suggests another, viz. ‘If the Lord himself,’ he says, ‘determined these states (bhava), it would seem that there would be no end of samséra. He therefore says, that when these states, ignorance &c., cease, the work done by man ceases; and when the work done ceases, the living soul gets free of samsdra, being in truth another, i.e. different from ignorance and its products.’ Vig#anatman says: ‘If a man, having done work, turns away
3262 SVETASVATARA-UPANISHAD. MEE ee above the three kinds of time (past, present, future), he is seen as without parts’, after we have first worshipped that adorable god, who has many forms, and who is the true source (of all things), as dwelling in our own mind. 6. He is beyond all the forms of the tree? (of the world) and of time, he is the other, from whom this world moves round, when’ one has known him who
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.