sidhellman/clean_data.txt · Datasets at Hugging Face

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we may take it as implying that the Brahmana is repeating the answer
which Bhutatman, i.e., Prajapati or Jiva, made to Word. The Brahmana is
the real speaker. He recites the words of Jiva. Immovable, according to
Nilakantha, means 'that which is seizable by the external senses'; and
'movable', that which is beyond the ken of the senses, such as heaven,
etc. The external world being only a manifestation of the mind, it is
spoken of here as identical with it. So, the ideas in the mind which are
not due to the senses, are only the mind. This is the movable mind. That
mind depends on word or the scriptures.

60. Telang gives a different version of this verse. I offer a verbal
tendering, without attempting to explain it.

61. i.e., as noisy or noiseless.

62. I have given as close a verbal rendering of the passage as possible.
The sense, however, is not very intelligible to me. The gloss of
Nilakantha is as unintelligible as the text. Telang also has given a
verbal rendering which differs from the above slightly. His foot-notes do
not, I think, bring out the meaning at all. As regards the two vernacular
versions, both are useless.

63. The correct reading is cha after arthan and not twam after it. Hence,
the Senses say that, without ourselves and without those which are our
objects, thou canst not have thy enjoyments.'

64. Thus creatures may exist through us, even though mind may be out of
order.

65. Both mental purposes and dreams having failed to gratify him.

66. The reading sarvam in the second line is incorrect, though Nilakantha
adopts it. The different portions of the fire are indicated as the
different attributes. The smoke is of the form of Darkness (Tamas): the
ashes are the attributes of Passion; while the blazing flame, that into
which the oblation is thrown, is the attribute of Goodness.

67. I give a close rendering of these verses, without endeavouring to
bring out the sense as explained by the commentators. The printed texts
are not correct. The text adopted by Nilakantha differs from that of
Arjuna Misra. The very order of the verses is not uniform in all the
texts.

68. 'These' refers to action, agent and instrument. The qualities of
which they are possessed are goodness, passion, and darkness.

69. What is stated in these two verses is this: it is the Senses that
enjoy; and not the Soul. This is well known to those that are learned. On
the other hand, those that are not learned, regard this or that to be
theirs, when in reality they are different from them. They are their
selves, and not their senses, although they take themselves for the
latter, ignorantly identifying themselves with things which they are not.

70. What is stated here is this: Restraining the senses and the mind, the
objects of those senses and the mind should be poured as libations on the
sacred fire of the Soul that is within the body.

71. i.e., truth is the Sastra of the Prasastri.

72. Narayana is taken by Nilakantha to stand here for either the Veda or
the Soul. The animals offered up to Narayana in days of old were the
senses offered up as sacrifices.

73. Srota here means preceptor or dispeller of doubts. Amaratwam is the
status of the immortal head of all.

74. I think Telang is not correct in his rendering of this verse. What is
stated here is plain, viz., that it is He who is the preceptor and the
disciple. Ayam srinoti,--'prochyamanam grihnati,--'tat prichcchatah ato
bhuyas anye srinanti is the grammar of the construction. The conclusion
then comes--'gururanyo na vidyate'.

75. One who understands the truth.

76. The seven large trees are the five senses, the mind, and the
understanding. The fruits are the pleasures and pains derived from or
through them. The guests are the powers of each sense, for it is they
that receive those pleasures and pains. The hermitages are those very
trees under which the guests take shelter. The seven forms of Yoga are
the extinctions of the seven senses. The seven forms of initiation are
the repudiation, one after another, of the actions of the seven senses.

77. The correct reading is bhavantyanityah and vahuswabhavan.

78. Swabhava is explained by Nilakantha as sutaram abhava.

79. The sense seems to be this; the life-winds indicate the operations of
the several organs of action: the tongue, which stands here for all the
organs of perception, of the sensual perceptions; the mind, of all the
internal operations; the quality of goodness, of all pleasure; and the
quality of passion, of all kinds of pain. These, therefore include the
whole external and the internal worlds. He that is free from these,
transcends sin, for sin is destroyed by freedom from these, knowledge
being the means of attaining to that freedom.

80. 'I have no fault etc.'--The sense seems to be that by doing these
rites with the aid of Mantras I have done that which has been approved
from ages past by those who have always been regarded wise. My eyes,
however, have now been opened by thee. I should not be held responsible
for what I did while I was ignorant.

we may take it as implying that the Brahmana is repeating the answer

which Bhutatman, i.e., Prajapati or Jiva, made to Word. The Brahmana is

the real speaker. He recites the words of Jiva. Immovable, according to

Nilakantha, means 'that which is seizable by the external senses'; and

'movable', that which is beyond the ken of the senses, such as heaven,

etc. The external world being only a manifestation of the mind, it is

spoken of here as identical with it. So, the ideas in the mind which are

not due to the senses, are only the mind. This is the movable mind. That

mind depends on word or the scriptures.

60. Telang gives a different version of this verse. I offer a verbal

tendering, without attempting to explain it.

61. i.e., as noisy or noiseless.

62. I have given as close a verbal rendering of the passage as possible.

The sense, however, is not very intelligible to me. The gloss of

Nilakantha is as unintelligible as the text. Telang also has given a

verbal rendering which differs from the above slightly. His foot-notes do

not, I think, bring out the meaning at all. As regards the two vernacular

versions, both are useless.

63. The correct reading is cha after arthan and not twam after it. Hence,

the Senses say that, without ourselves and without those which are our

objects, thou canst not have thy enjoyments.'

64. Thus creatures may exist through us, even though mind may be out of

order.

65. Both mental purposes and dreams having failed to gratify him.

66. The reading sarvam in the second line is incorrect, though Nilakantha

adopts it. The different portions of the fire are indicated as the

different attributes. The smoke is of the form of Darkness (Tamas): the

ashes are the attributes of Passion; while the blazing flame, that into

which the oblation is thrown, is the attribute of Goodness.

67. I give a close rendering of these verses, without endeavouring to

bring out the sense as explained by the commentators. The printed texts

are not correct. The text adopted by Nilakantha differs from that of

Arjuna Misra. The very order of the verses is not uniform in all the

texts.

68. 'These' refers to action, agent and instrument. The qualities of

which they are possessed are goodness, passion, and darkness.

69. What is stated in these two verses is this: it is the Senses that

enjoy; and not the Soul. This is well known to those that are learned. On

the other hand, those that are not learned, regard this or that to be

theirs, when in reality they are different from them. They are their

selves, and not their senses, although they take themselves for the

latter, ignorantly identifying themselves with things which they are not.

70. What is stated here is this: Restraining the senses and the mind, the

objects of those senses and the mind should be poured as libations on the

sacred fire of the Soul that is within the body.

71. i.e., truth is the Sastra of the Prasastri.

72. Narayana is taken by Nilakantha to stand here for either the Veda or

the Soul. The animals offered up to Narayana in days of old were the

senses offered up as sacrifices.

73. Srota here means preceptor or dispeller of doubts. Amaratwam is the

status of the immortal head of all.

74. I think Telang is not correct in his rendering of this verse. What is

stated here is plain, viz., that it is He who is the preceptor and the

disciple. Ayam srinoti,--'prochyamanam grihnati,--'tat prichcchatah ato

bhuyas anye srinanti is the grammar of the construction. The conclusion

then comes--'gururanyo na vidyate'.

75. One who understands the truth.

76. The seven large trees are the five senses, the mind, and the

understanding. The fruits are the pleasures and pains derived from or

through them. The guests are the powers of each sense, for it is they

that receive those pleasures and pains. The hermitages are those very

trees under which the guests take shelter. The seven forms of Yoga are

the extinctions of the seven senses. The seven forms of initiation are

the repudiation, one after another, of the actions of the seven senses.

77. The correct reading is bhavantyanityah and vahuswabhavan.

78. Swabhava is explained by Nilakantha as sutaram abhava.

79. The sense seems to be this; the life-winds indicate the operations of

the several organs of action: the tongue, which stands here for all the

organs of perception, of the sensual perceptions; the mind, of all the

internal operations; the quality of goodness, of all pleasure; and the

quality of passion, of all kinds of pain. These, therefore include the

whole external and the internal worlds. He that is free from these,

transcends sin, for sin is destroyed by freedom from these, knowledge

being the means of attaining to that freedom.

80. 'I have no fault etc.'--The sense seems to be that by doing these

rites with the aid of Mantras I have done that which has been approved

from ages past by those who have always been regarded wise. My eyes,

however, have now been opened by thee. I should not be held responsible

for what I did while I was ignorant.