sidhellman/clean_data.txt · Datasets at Hugging Face

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40. Probably, 'by any of the senses'. The plural form occurs in the
original.

41. This answers the questions respecting the form of the Soul, says
Nilakantha.

42. I render this verse, following Nilakantha's gloss. The second line of
50, according to that commentator, refers to the ascension of the Yogin
from Brahma vested with attributes to Brahma divested of all attributes.
The tam does not refer to body, as Telang takes it, but to Brahma as
endued with hands and feet on all sides, etc. Deheswam dharayan means
'restraining the mind within the body'. Kevalam Brahma is Brahma without
attributes.

43. The speaker here is the regenerate visitor of Krishna. The latter is
repeating the words of that visitor. In this verse, Krishna, forgetting
that he is merely reciting the words of another, refers to himself as the
Supreme Brahman in whom one must merge for attaining to Emancipation.

44. The second line of 56 is read variously.

45. Heaven is the reward of those who follow the religion of Pravritti or
acts, such as sacrifices, religious observances, etc. The followers,
however, of the religion of Nivritti or inaction, i.e., they who betake
themselves to the path of knowledge, become emancipated. The deities
derive their sustenance from the former and become even jealous of the
latter, for the emancipate state is higher than that of the deities
themselves.

46. Avichakshanam is undiscerning, in the sense of the husband's not
knowing that the interrogatrix as wife, has no other refuge than her lord
with all his defects.

47. I follow Nilakantha. Telang adopts the views or Arjuna Misra and
renders the first line as 'whatever acts are seized (by the touch, or
seen, or heard, etc.') Grahyam, according to Nilakantha, implies those
acts, like Diksha, etc, which are adopted with the aid of others.

48. This seat, says Nilakantha, is called Avimukta and lies between the
eyebrows and the nose.

49. Nilakantha interprets this mystically. By Soma he understands the
artery or duct called Ida, and by Agni the duct called Pingala. Dhira is
Buddipreraka; vyavayam is sancharam. Dhirobhutani dharayan nityam
vyavayam kurute is the order of the words. The sense is this: in this
spot is seated Brahman; there Ida and Pingala meet; and there also is
Vayu which urges the understanding and upholds all living creatures.

50. Yatra is not to be taken as a locative here. It is equivalent to
yatah or for which.

51. Tasmin is taken, by Nilakantha as Apana sahite Prane.

52. Utkarshena anayati, hence Udana, says Nilakantha. The sense of the
whole passage seems to be this. Worldly life is regulated by the
life-breaths. These are attached to the Soul and lead to its individual
manifestations. Udana controls all the breaths. Udana is controlled by
penance. It is penance then that destroys the round of rebirths and leads
to absorption into Brahman.

53. The meaning seems to be this: they who renounce sensuous objects can
create them when they like. One casting off smell that has earth for its
object can create earth when he likes.

54. What is stated in this passage is, shortly, this: the ear, etc, are
the Hotris or sacrificing priests who are to pour libations on the
sacrificial fire. The perceptions and functions of those organs
constitute the Havi or libations that are to be poured. The points, wind,
etc, are the Agni or sacred fires on which they are to be poured. These
statements are recapitulated in verse 5. The objects of the senses, of
the same as those in verse 3, are the fuel, previously described as Havi
or libations, which are to be burnt off by being cast into the fires.

55. The Hridaya or heart is the Garhapatya fire. From it is produced
another fire, the Ahavaniya, viz., the mind. 'The heart was pierced. From
the heart arose mind, for the mind arose Chandramas,' is the declaration
of the Sruti cited by Nilakantha. The Ahavaniya fire or mind is the
mouth. Asyam ahavaniya is the Sruti. Annamayam hi Somya manas, apomayah
pranah, tejomayi vak is the Sruti that bears upon this. Food or fire,
poured into the mouth develops into speech or word. Vachaspati implies
the Veda or word. First arises the word, the mind sets itself upon it,
desirous of creation. This corresponds with the Mosaic Genesis.--'God
said; let there be light, and there was light.' The word was first.

56. The last question seems to be this: in dreamless slumber, the mind
disappears totally. If it is the mind upon which Prana rests, why does
not Prana also disappear? It is seen to separate itself from mind, for it
continues to exist while mind does not exist. If so, i.e., if existing,
as it must be admitted to do, why does it not apprehend objects? What is
it that restrains its powers of apprehension?

57. Bhutatmanam is ordinary Prajapati. Nilakantha takes it to mean here
individual Jiva or self.

58. It is, through words that desirable fruits, visible and invisible,
are acquired. Of course, word means both ordinary speech and Vedic
Mantras.

59. The speaker is the Brahmana, which Nilakantha explains to mean 'the
Brahmana named Manas or Mind'. Instead of such a learned interpretation,

40. Probably, 'by any of the senses'. The plural form occurs in the

original.

41. This answers the questions respecting the form of the Soul, says

Nilakantha.

42. I render this verse, following Nilakantha's gloss. The second line of

50, according to that commentator, refers to the ascension of the Yogin

from Brahma vested with attributes to Brahma divested of all attributes.

The tam does not refer to body, as Telang takes it, but to Brahma as

endued with hands and feet on all sides, etc. Deheswam dharayan means

'restraining the mind within the body'. Kevalam Brahma is Brahma without

attributes.

43. The speaker here is the regenerate visitor of Krishna. The latter is

repeating the words of that visitor. In this verse, Krishna, forgetting

that he is merely reciting the words of another, refers to himself as the

Supreme Brahman in whom one must merge for attaining to Emancipation.

44. The second line of 56 is read variously.

45. Heaven is the reward of those who follow the religion of Pravritti or

acts, such as sacrifices, religious observances, etc. The followers,

however, of the religion of Nivritti or inaction, i.e., they who betake

themselves to the path of knowledge, become emancipated. The deities

derive their sustenance from the former and become even jealous of the

latter, for the emancipate state is higher than that of the deities

themselves.

46. Avichakshanam is undiscerning, in the sense of the husband's not

knowing that the interrogatrix as wife, has no other refuge than her lord

with all his defects.

47. I follow Nilakantha. Telang adopts the views or Arjuna Misra and

renders the first line as 'whatever acts are seized (by the touch, or

seen, or heard, etc.') Grahyam, according to Nilakantha, implies those

acts, like Diksha, etc, which are adopted with the aid of others.

48. This seat, says Nilakantha, is called Avimukta and lies between the

eyebrows and the nose.

49. Nilakantha interprets this mystically. By Soma he understands the

artery or duct called Ida, and by Agni the duct called Pingala. Dhira is

Buddipreraka; vyavayam is sancharam. Dhirobhutani dharayan nityam

vyavayam kurute is the order of the words. The sense is this: in this

spot is seated Brahman; there Ida and Pingala meet; and there also is

Vayu which urges the understanding and upholds all living creatures.

50. Yatra is not to be taken as a locative here. It is equivalent to

yatah or for which.

51. Tasmin is taken, by Nilakantha as Apana sahite Prane.

52. Utkarshena anayati, hence Udana, says Nilakantha. The sense of the

whole passage seems to be this. Worldly life is regulated by the

life-breaths. These are attached to the Soul and lead to its individual

manifestations. Udana controls all the breaths. Udana is controlled by

penance. It is penance then that destroys the round of rebirths and leads

to absorption into Brahman.

53. The meaning seems to be this: they who renounce sensuous objects can

create them when they like. One casting off smell that has earth for its

object can create earth when he likes.

54. What is stated in this passage is, shortly, this: the ear, etc, are

the Hotris or sacrificing priests who are to pour libations on the

sacrificial fire. The perceptions and functions of those organs

constitute the Havi or libations that are to be poured. The points, wind,

etc, are the Agni or sacred fires on which they are to be poured. These

statements are recapitulated in verse 5. The objects of the senses, of

the same as those in verse 3, are the fuel, previously described as Havi

or libations, which are to be burnt off by being cast into the fires.

55. The Hridaya or heart is the Garhapatya fire. From it is produced

another fire, the Ahavaniya, viz., the mind. 'The heart was pierced. From

the heart arose mind, for the mind arose Chandramas,' is the declaration

of the Sruti cited by Nilakantha. The Ahavaniya fire or mind is the

mouth. Asyam ahavaniya is the Sruti. Annamayam hi Somya manas, apomayah

pranah, tejomayi vak is the Sruti that bears upon this. Food or fire,

poured into the mouth develops into speech or word. Vachaspati implies

the Veda or word. First arises the word, the mind sets itself upon it,

desirous of creation. This corresponds with the Mosaic Genesis.--'God

said; let there be light, and there was light.' The word was first.

56. The last question seems to be this: in dreamless slumber, the mind

disappears totally. If it is the mind upon which Prana rests, why does

not Prana also disappear? It is seen to separate itself from mind, for it

continues to exist while mind does not exist. If so, i.e., if existing,

as it must be admitted to do, why does it not apprehend objects? What is

it that restrains its powers of apprehension?

57. Bhutatmanam is ordinary Prajapati. Nilakantha takes it to mean here

individual Jiva or self.

58. It is, through words that desirable fruits, visible and invisible,

are acquired. Of course, word means both ordinary speech and Vedic

Mantras.

59. The speaker is the Brahmana, which Nilakantha explains to mean 'the

Brahmana named Manas or Mind'. Instead of such a learned interpretation,