Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1from it, and obtains union of one tattva (the tvam, or self) with the real tattva (the tat, or the Lord);—and how? By means of the one, i.e. the teaching of the Guru; the two, i.e. love of the Guru and of the Lord ; the three, i.e. hearing, remembering, and meditating ; the eight, i.e. restraint, penance, postures, regulation of the breath, abstraction, devotion, contemplation, and meditation (Yoga-sftras II, 29) ; by time, i.e. the right time for work; by the qualities of the self, i.e. pity, &c.; by the subtile ones, i.e. the good dispositions for knowledge, then (we must supply) he becomes free.’ And this he explains more fully in the next verse. ‘If, after having done qualified works, i.e. works to please the Lord, a Yati discards all things, and recognises the phenomenal character of all states, and traces them back to their real source in Mflaprakr:ti and, in the end, in the Saskidananda, he becomes free. If they (the states) cease, i.e. are known in their real source, the work done ceases also in its effects, and when the work has been annihilated, he goes to freedom, being another in truth; or, if we read anyat, he goes to what is different from all these things, namely, to the Lord; or, he goes to a state of perfect lordship in truth, having discovered the highest truth, the oneness of the self with the Highest Self.’ I think that, judging from the context, the subject is really the same in both verses, viz. the Lord, as passing through different states, and at last knowing himself to be above them all. Yet, the other explanations may be defended, and if the subject were taken to be different in each verse, some difficulties would disappear. ? Vig#anatman and Sankarananda read akalo pi, without parts, and Sankara, too, presupposes that reading, though the text is corrupt in Roer’s edition. * Explained as samsfravriksha, the world-tree, as described in the Kasha Up. VI, 1. * It seems possible to translate this verse in analogy with the former, and without supplying the verb either from yati, in verse 4,
2VI ADHYAYA, IT. 263 brings good and removes evil, the lord of bliss, as dwelling within the self, the immortal, the support of all. 7, Let.us know that highest great lord of lords}, the highest deity of deities, the master of masters. the highest above, as god, the lord of the world, the adorable. 8. There is no effect and no cause known of him, no one is seen like unto him or better; his high power is revealed as manifold, as inherent, acting as force and knowledge. g. There is no master of his in the world, no ruler of his, not even a sign of him*. He is the cause, the lord of the lords of the organs’, and there is of him neither parent nor lord. 10. That only god who spontaneously covered himself, like a spider, with threads drawn from the first cause (pradhana), grant us entrance into Brahman‘. 11. He is the one God, hidden in all beings, allor from vidama, in verse 7. The poet seems to have said, he is that, he is seen as that, when one has worshipped him, or when one has known him within oneself. 1 Sankara thinks that the lords are Vaivasvata &c.; the deities, Indra &c.; the masters, the Pragdpatis. Vig#dnatman explains the lords as Brahman, Vishnu, Rudra, &c.; the deities as Indra, &c.; the masters as Hiramyagarbha, &c. Sankarananda sees in the lords Hiramyagarbha &c., in the deities Agni &c., in the masters the Pragapatis, such as Kasyapa. 2 If he could be inferred from a sign, there would be no necessity for the Veda to reveal him. ’ Karama, instrument, is explained as organ of sense. The lords of such organs would be all living beings, and their lord the true Lord. ‘ Besides brahmapyayam, i.e. brahmanzy apyayam, ekibhavam, another reading is brahm4vyayam, i.e. brahma Aavyayam ha. 264 SVETASVATARA-UPANISHAD.
3pervading, the self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver', the only one, free from qualities. 122. He is the one ruler of many who (seem to act, but really) do not act?; he makes the one seed manifold. The wise who perceive him within their self, to them belongs eternal happiness, not to others. 134. He is the eternal among eternals, the thinker among thinkers, who, though one, fulfils the desires of many. He who has known that cause which is to be apprehended by Sankhya (philosophy) and Yoga (religious discipline), he is freed from all fetters.
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.
1from it, and obtains union of one tattva (the tvam, or self) with the real tattva (the tat, or the Lord);—and how? By means of the one, i.e. the teaching of the Guru; the two, i.e. love of the Guru and of the Lord ; the three, i.e. hearing, remembering, and meditating ; the eight, i.e. restraint, penance, postures, regulation of the breath, abstraction, devotion, contemplation, and meditation (Yoga-sftras II, 29) ; by time, i.e. the right time for work; by the qualities of the self, i.e. pity, &c.; by the subtile ones, i.e. the good dispositions for knowledge, then (we must supply) he becomes free.’ And this he explains more fully in the next verse. ‘If, after having done qualified works, i.e. works to please the Lord, a Yati discards all things, and recognises the phenomenal character of all states, and traces them back to their real source in Mflaprakr:ti and, in the end, in the Saskidananda, he becomes free. If they (the states) cease, i.e. are known in their real source, the work done ceases also in its effects, and when the work has been annihilated, he goes to freedom, being another in truth; or, if we read anyat, he goes to what is different from all these things, namely, to the Lord; or, he goes to a state of perfect lordship in truth, having discovered the highest truth, the oneness of the self with the Highest Self.’ I think that, judging from the context, the subject is really the same in both verses, viz. the Lord, as passing through different states, and at last knowing himself to be above them all. Yet, the other explanations may be defended, and if the subject were taken to be different in each verse, some difficulties would disappear. ? Vig#anatman and Sankarananda read akalo pi, without parts, and Sankara, too, presupposes that reading, though the text is corrupt in Roer’s edition. * Explained as samsfravriksha, the world-tree, as described in the Kasha Up. VI, 1. * It seems possible to translate this verse in analogy with the former, and without supplying the verb either from yati, in verse 4,
2VI ADHYAYA, IT. 263 brings good and removes evil, the lord of bliss, as dwelling within the self, the immortal, the support of all. 7, Let.us know that highest great lord of lords}, the highest deity of deities, the master of masters. the highest above, as god, the lord of the world, the adorable. 8. There is no effect and no cause known of him, no one is seen like unto him or better; his high power is revealed as manifold, as inherent, acting as force and knowledge. g. There is no master of his in the world, no ruler of his, not even a sign of him*. He is the cause, the lord of the lords of the organs’, and there is of him neither parent nor lord. 10. That only god who spontaneously covered himself, like a spider, with threads drawn from the first cause (pradhana), grant us entrance into Brahman‘. 11. He is the one God, hidden in all beings, allor from vidama, in verse 7. The poet seems to have said, he is that, he is seen as that, when one has worshipped him, or when one has known him within oneself. 1 Sankara thinks that the lords are Vaivasvata &c.; the deities, Indra &c.; the masters, the Pragdpatis. Vig#dnatman explains the lords as Brahman, Vishnu, Rudra, &c.; the deities as Indra, &c.; the masters as Hiramyagarbha, &c. Sankarananda sees in the lords Hiramyagarbha &c., in the deities Agni &c., in the masters the Pragapatis, such as Kasyapa. 2 If he could be inferred from a sign, there would be no necessity for the Veda to reveal him. ’ Karama, instrument, is explained as organ of sense. The lords of such organs would be all living beings, and their lord the true Lord. ‘ Besides brahmapyayam, i.e. brahmanzy apyayam, ekibhavam, another reading is brahm4vyayam, i.e. brahma Aavyayam ha. 264 SVETASVATARA-UPANISHAD.
3pervading, the self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver', the only one, free from qualities. 122. He is the one ruler of many who (seem to act, but really) do not act?; he makes the one seed manifold. The wise who perceive him within their self, to them belongs eternal happiness, not to others. 134. He is the eternal among eternals, the thinker among thinkers, who, though one, fulfils the desires of many. He who has known that cause which is to be apprehended by Sankhya (philosophy) and Yoga (religious discipline), he is freed from all fetters.
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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