Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Part of this passage has been before the mind of the author of the Manava-dharmasastra, when writing, VI, 76, 77: asthisthOzam sndyuyutam mamsasonitalepanam, sarmavanaddham durgandhi pfrmam mitrapurishayoA, garasokasamavish/am rogadyatanam aturam ragasvalam anityam ka bhfitavasam imam tyaget. The same verses occur in the Mahabharata XII, 12463-4, only with tyaga at the end, instead of tyaget. The rendering of asthibhis Aitam by asthisthfiizam shows that dita was understood to mean piled or built up, i.e. supported by bones. * Instead of samvriddhyupetam M. reads samviddhyapetam. * M. adds snayu after vasa, and instead of 4mayaif reads malaih. This reading, malaiZ, would seem preferable, though Manu’s rogayatanam might be quoted in support of 4mayais. The exact meaning of vasa is given in the Aryavidyasudhakara, p- 82, 1. 9. * Therefore should wise people not identify their true Self with the body. M. reads vasuneti. * M. reads vaikaruzyam. * Instead of nirakrztitvam M. reads nikritatvam, which is decidedly preferable. We may take it to mean either meanness, as opposed to uddhatatvam, overbearing, or knavery, the usual meaning of nikrti. * M. reads asatvam, possibly for asattvam. ® M. reads tamasanvitaiZ, and afterwards ragasanvitaiz ; also trisha instead of antastrzsha. IV PRAPATHAKA, 2. 299 Inward thirst, fondness, passion, covetousness, unkindness, love, hatred, deceit 1, jealousy, vain restlessness, fickleness?, unstableness, emulation, greed, patronising of friends, family pride, aversion to disagreeable objects, devotion to agreeable objects, whispering *, prodigality, these are the results of the quality of passion (ragas). By these he is filled, by these he is overcome, and therefore this elemental Self assumes manifold forms, yes, manifold forms.’
2FourRTH PRAPFATHAKA. 1. The Valakhilyas, whose passions were subdued, approached him full of amazement and said: ‘O Saint, we bow before thee; teach thou, for thou art the way, and there is no other for us. What process is there for the elemental Self, by which, after leaving this (identity with the elemental body), he obtains union‘ with the (true) Self?’ Pragdpati Kratu said to them : 2. It has been said elsewhere: Like the waves in large rivers, that which has been done before, cannot be turned back, and, like the tide of the sea, the approach of death is hard to stem. Bound ® by the fetters of the fruits of good and evil, like a cripple ; without freedom, like a man in prison ; beset by many fears, like one standing before Yama (the judge of eC i Se ee 1 M. reads vyavartatvam. 2 It should be da#alatvam. $M. reads mattasvaro. ‘ Instead of the irregular s4yogyam, M. always reads sayugyam. 6 It is not quite clear what is the subject to which all these adjectives refer. M. reads baddho for baddham, but afterwards agrees with the text as published by Cowell. 300 MAITRAYANA-BRAIMANA-UPANISHAD.
3the dead); intoxicated by the wine of illusion, like one intoxicated by wine; rushing about, like one possessed by an evil spirit ; bitten by the world, like one bitten by a great serpent; darkened by passion, like the night; illusory, like magic; false, like a dream; pithless, like the inside of the Kadali; changing its dress in a moment, like an actor’; fair in appearance, like a painted wall, thus they call him; and therefore it is said: Sound 2, touch, and other things are like nothings ; if the elemental Self is attached to them, it will not remember the Highest Place ®. 3. This is indeed the remedy for the elemental Self: Acquirement of the knowledge of the Veda, performance of one’s own duty, therefore conformity on the part cf each man to the order to which he happens to belong. This‘ is indeed the rule for one’s own duty, other ptrformances are like the mere branches of a stem®. Through it one obtains the Highest above, otherwise one falls downward *. Thus is one’s own duty declared, which is to be found in the Vedas. No one belongs truly to an order (Asrama) who transgresses his own law’. And if people say, that a man does not belong to any of the orders, and that he is an ascetic °, this is wrong, though, on » M. reads na/avat. * M. reads ye ’rtha anartha iva te sthita4, esham. * M. reads na smaret paramam padam. * M. reads svadharma eva sarvam dhatte, stambhasakhevetarawi. * The commentator considers the other sacrificial performances as hurtful, and to be avoided. * M. reads anyathadha pataty, esha. " The rules of the order to which he belongs. * A Tapasvin is free from the restrictions of the preceding Asra-
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.
11 Part of this passage has been before the mind of the author of the Manava-dharmasastra, when writing, VI, 76, 77: asthisthOzam sndyuyutam mamsasonitalepanam, sarmavanaddham durgandhi pfrmam mitrapurishayoA, garasokasamavish/am rogadyatanam aturam ragasvalam anityam ka bhfitavasam imam tyaget. The same verses occur in the Mahabharata XII, 12463-4, only with tyaga at the end, instead of tyaget. The rendering of asthibhis Aitam by asthisthfiizam shows that dita was understood to mean piled or built up, i.e. supported by bones. * Instead of samvriddhyupetam M. reads samviddhyapetam. * M. adds snayu after vasa, and instead of 4mayaif reads malaih. This reading, malaiZ, would seem preferable, though Manu’s rogayatanam might be quoted in support of 4mayais. The exact meaning of vasa is given in the Aryavidyasudhakara, p- 82, 1. 9. * Therefore should wise people not identify their true Self with the body. M. reads vasuneti. * M. reads vaikaruzyam. * Instead of nirakrztitvam M. reads nikritatvam, which is decidedly preferable. We may take it to mean either meanness, as opposed to uddhatatvam, overbearing, or knavery, the usual meaning of nikrti. * M. reads asatvam, possibly for asattvam. ® M. reads tamasanvitaiZ, and afterwards ragasanvitaiz ; also trisha instead of antastrzsha. IV PRAPATHAKA, 2. 299 Inward thirst, fondness, passion, covetousness, unkindness, love, hatred, deceit 1, jealousy, vain restlessness, fickleness?, unstableness, emulation, greed, patronising of friends, family pride, aversion to disagreeable objects, devotion to agreeable objects, whispering *, prodigality, these are the results of the quality of passion (ragas). By these he is filled, by these he is overcome, and therefore this elemental Self assumes manifold forms, yes, manifold forms.’
2FourRTH PRAPFATHAKA. 1. The Valakhilyas, whose passions were subdued, approached him full of amazement and said: ‘O Saint, we bow before thee; teach thou, for thou art the way, and there is no other for us. What process is there for the elemental Self, by which, after leaving this (identity with the elemental body), he obtains union‘ with the (true) Self?’ Pragdpati Kratu said to them : 2. It has been said elsewhere: Like the waves in large rivers, that which has been done before, cannot be turned back, and, like the tide of the sea, the approach of death is hard to stem. Bound ® by the fetters of the fruits of good and evil, like a cripple ; without freedom, like a man in prison ; beset by many fears, like one standing before Yama (the judge of eC i Se ee 1 M. reads vyavartatvam. 2 It should be da#alatvam. $M. reads mattasvaro. ‘ Instead of the irregular s4yogyam, M. always reads sayugyam. 6 It is not quite clear what is the subject to which all these adjectives refer. M. reads baddho for baddham, but afterwards agrees with the text as published by Cowell. 300 MAITRAYANA-BRAIMANA-UPANISHAD.
3the dead); intoxicated by the wine of illusion, like one intoxicated by wine; rushing about, like one possessed by an evil spirit ; bitten by the world, like one bitten by a great serpent; darkened by passion, like the night; illusory, like magic; false, like a dream; pithless, like the inside of the Kadali; changing its dress in a moment, like an actor’; fair in appearance, like a painted wall, thus they call him; and therefore it is said: Sound 2, touch, and other things are like nothings ; if the elemental Self is attached to them, it will not remember the Highest Place ®. 3. This is indeed the remedy for the elemental Self: Acquirement of the knowledge of the Veda, performance of one’s own duty, therefore conformity on the part cf each man to the order to which he happens to belong. This‘ is indeed the rule for one’s own duty, other ptrformances are like the mere branches of a stem®. Through it one obtains the Highest above, otherwise one falls downward *. Thus is one’s own duty declared, which is to be found in the Vedas. No one belongs truly to an order (Asrama) who transgresses his own law’. And if people say, that a man does not belong to any of the orders, and that he is an ascetic °, this is wrong, though, on » M. reads na/avat. * M. reads ye ’rtha anartha iva te sthita4, esham. * M. reads na smaret paramam padam. * M. reads svadharma eva sarvam dhatte, stambhasakhevetarawi. * The commentator considers the other sacrificial performances as hurtful, and to be avoided. * M. reads anyathadha pataty, esha. " The rules of the order to which he belongs. * A Tapasvin is free from the restrictions of the preceding Asra-
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.