sidhellman/clean_data.txt · Datasets at Hugging Face

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again, are eternal, no beginning being conceivable.

22. Parantwa-maritam-aksharam indicates two things, viz., Amritam and
Aksharam. The first line speaks of Kshara, or the material case, or body;
then of that which is para or other. This other is of two kinds, viz.,
Amritam or suddha-chaitanyam, implying Brahman in its condition of
purity; and Aksharamt or Jiva as existing in the material case. In the
second line, trayanam refers to Kshara, Amrita, and Akshara. Mithunam is
duality, referring to that which is composed of Kshara and Akshara. What
is stated in this verse is that every Purusha is a duality, made up of
Kshara and Akshara. Telang gives a different version of the verse. He
ignores the word trayanam totally, and takes Mithunam as implying a
couple (male and female). All the texts I have seen contain trayanam.

23. Atra purvajamnani (vishaye) yatha kaschit Medhavi etc., (vadet).
seems to be the correct order of the words. Telang translates the first
line differently.

24. Ekayana is the one receptacle of all things, viz., Brahman. Tushni
implies ahamevedam sarvamasmityabhimanamapyakurvan i.e., 'without even
retaining the consciousness of his own identity with everything.'
Kinchikachintayan--i.e., not even thinking that he is existing. Purvam
purvam parityajya implies the gradual merging of the grosser in the
subtler. i.e., the successive stages of Yoga before absorption into
Brahman. I follow Nilakantha.

25. The first half of the second line of 8 is read differently in the
Bengal texts. Aswasthamavasam mudham implies 'without ease or happiness,
endued with slavery and ignorance.'

26. The Soul being destitute of these becomes Chinmatra, i.e., a pure
Chit without the attributes superinduced upon it by Ne-science or
ignorance.

27. Formlessness implies subtlety. 'Without cause' implies increate or as
identical with eternal Brahman. Dissociation from attributes while
enjoying them implies an emancipate condition.

28. Nirvana, according to orthodox commentators, implies the annihilation
or cessation of separate or individual existence by absorption into
universal and eternal Brahman.

29. The impressions caused by objects outside self are destroyed by those
belonging to contemplation. The latter, again, should be destroyed before
absorption into Brahman can occur.

30. Siddham is explained as 'destitute of the errors due to Ne-science.'

31. Attnanam is Chittam; atmani is dehe; charayan is antarmukham kritwa;
nityam is adyantasunyam. So Nilakantha.

32. 'Fixing the mind upon the soul' is that concentration which leads to
Emancipation. This becomes possible in consequence of severe austerities
undergone previously.

33. I expand the verse a little to make it intelligible. The sense is
this: having seen the supreme Soul in Samadhi, upon awaking from it, he
recognises it in the universe, i.e., regards the universe to be nothing
else than the Supreme Soul.

34. This may also mean 'he has none superior to him; not even he that is
the Lord of the universe.'

35. The first line seems to be doubtful. The sense, as I understand it,
is,--such a person becomes the god of the very gods. The causal verb
karayate may be taken as equivalent to karoti.

36. I follow Nilakantha in rendering the second line. The sense is clear,
viz., that one should not fall away from the practice of Yoga, tempted by
the puissance that Yoga brings. Telang renders the line 'one practising
concentration should never become despondent.' I think, Nilakantha is
right.

37. Nilakantha notes that this indicates that only that Yogin who has not
advanced much may be tempted by the desire of enjoyment. He, however, who
has adequately devoted himself to Yoga feels no regard for Indra himself
but can turn him away like Diogenes dismissing Alexander the Great.

38. I have endeavoured to render verses 33 to 37 as literally as
possible, under the guide of Nilakantha, omitting his inferences. The
passage relates to the mysteries of Yoga. In the second line of 33,
drishtapurvam disam, which has been rendered 'that point of the compass
which has the Sun behind it,' means the instructions laid down in the
Vedanta as based upon Srutis. Drishtam implies 'Sruti', for it is as
authoritative as anything seen. 'Pura' implies a city, a citadel, or a
mansion. Here it refers to the body. The avasatha within the pura refers
to the chakra or nervous centres beginning with what is called the
muladhara. At the time when Brahman is realised, the whole universe
appears as Brahman and so nothing exists, besides Brahman, upon which the
mind can then dwell. Telang, I think, is not correct in rendering
manaschasya ... vahyatah as 'his mind should not any way wander outside'.
The correct version would 'the mind is then nowhere,' implying that at
that time the mind has nothing else to dwell upon. Kayamabhyantaram is
kayamabhi and antaram, i.e., both within and without the body. The
several parts of the body named, beginning with teeth, etc, refer to
eating and other operations, all of which influence the mind and dispose
it for purity and otherwise.

39. i.e., that from which the entire universe has been created.

again, are eternal, no beginning being conceivable.

22. Parantwa-maritam-aksharam indicates two things, viz., Amritam and

Aksharam. The first line speaks of Kshara, or the material case, or body;

then of that which is para or other. This other is of two kinds, viz.,

Amritam or suddha-chaitanyam, implying Brahman in its condition of

purity; and Aksharamt or Jiva as existing in the material case. In the

second line, trayanam refers to Kshara, Amrita, and Akshara. Mithunam is

duality, referring to that which is composed of Kshara and Akshara. What

is stated in this verse is that every Purusha is a duality, made up of

Kshara and Akshara. Telang gives a different version of the verse. He

ignores the word trayanam totally, and takes Mithunam as implying a

couple (male and female). All the texts I have seen contain trayanam.

23. Atra purvajamnani (vishaye) yatha kaschit Medhavi etc., (vadet).

seems to be the correct order of the words. Telang translates the first

line differently.

24. Ekayana is the one receptacle of all things, viz., Brahman. Tushni

implies ahamevedam sarvamasmityabhimanamapyakurvan i.e., 'without even

retaining the consciousness of his own identity with everything.'

Kinchikachintayan--i.e., not even thinking that he is existing. Purvam

purvam parityajya implies the gradual merging of the grosser in the

subtler. i.e., the successive stages of Yoga before absorption into

Brahman. I follow Nilakantha.

25. The first half of the second line of 8 is read differently in the

Bengal texts. Aswasthamavasam mudham implies 'without ease or happiness,

endued with slavery and ignorance.'

26. The Soul being destitute of these becomes Chinmatra, i.e., a pure

Chit without the attributes superinduced upon it by Ne-science or

ignorance.

27. Formlessness implies subtlety. 'Without cause' implies increate or as

identical with eternal Brahman. Dissociation from attributes while

enjoying them implies an emancipate condition.

28. Nirvana, according to orthodox commentators, implies the annihilation

or cessation of separate or individual existence by absorption into

universal and eternal Brahman.

29. The impressions caused by objects outside self are destroyed by those

belonging to contemplation. The latter, again, should be destroyed before

absorption into Brahman can occur.

30. Siddham is explained as 'destitute of the errors due to Ne-science.'

31. Attnanam is Chittam; atmani is dehe; charayan is antarmukham kritwa;

nityam is adyantasunyam. So Nilakantha.

32. 'Fixing the mind upon the soul' is that concentration which leads to

Emancipation. This becomes possible in consequence of severe austerities

undergone previously.

33. I expand the verse a little to make it intelligible. The sense is

this: having seen the supreme Soul in Samadhi, upon awaking from it, he

recognises it in the universe, i.e., regards the universe to be nothing

else than the Supreme Soul.

34. This may also mean 'he has none superior to him; not even he that is

the Lord of the universe.'

35. The first line seems to be doubtful. The sense, as I understand it,

is,--such a person becomes the god of the very gods. The causal verb

karayate may be taken as equivalent to karoti.

36. I follow Nilakantha in rendering the second line. The sense is clear,

viz., that one should not fall away from the practice of Yoga, tempted by

the puissance that Yoga brings. Telang renders the line 'one practising

concentration should never become despondent.' I think, Nilakantha is

right.

37. Nilakantha notes that this indicates that only that Yogin who has not

advanced much may be tempted by the desire of enjoyment. He, however, who

has adequately devoted himself to Yoga feels no regard for Indra himself

but can turn him away like Diogenes dismissing Alexander the Great.

38. I have endeavoured to render verses 33 to 37 as literally as

possible, under the guide of Nilakantha, omitting his inferences. The

passage relates to the mysteries of Yoga. In the second line of 33,

drishtapurvam disam, which has been rendered 'that point of the compass

which has the Sun behind it,' means the instructions laid down in the

Vedanta as based upon Srutis. Drishtam implies 'Sruti', for it is as

authoritative as anything seen. 'Pura' implies a city, a citadel, or a

mansion. Here it refers to the body. The avasatha within the pura refers

to the chakra or nervous centres beginning with what is called the

muladhara. At the time when Brahman is realised, the whole universe

appears as Brahman and so nothing exists, besides Brahman, upon which the

mind can then dwell. Telang, I think, is not correct in rendering

manaschasya ... vahyatah as 'his mind should not any way wander outside'.

The correct version would 'the mind is then nowhere,' implying that at

that time the mind has nothing else to dwell upon. Kayamabhyantaram is

kayamabhi and antaram, i.e., both within and without the body. The

several parts of the body named, beginning with teeth, etc, refer to

eating and other operations, all of which influence the mind and dispose

it for purity and otherwise.

39. i.e., that from which the entire universe has been created.