sidhellman/clean_data.txt · Datasets at Hugging Face

text stringlengths 0 182
Maitri, and the two, viz., Tarka and Vairagya.

145. What is said in this Lesson seems to be this: the Unmanifest or
Prakriti is that condition in which all the three qualities of Goodness,
Passion, and Darkness exist in a state of combination. The unmanifest is
the condition existing before creation. When one particular quality,
viz., Goodness prevails over the others, there arises Purusha, viz., that
from whom everything flows. The relation of Purusha and Nature is both
unity and diversity. The three illustrations of the Gnat and the Udumbara
the fish and water, and water drops and the lotus leaf, explain the
relation between Purusha and Nature. He is in Nature, yet different from
it. There is both association and dissociation.

146. The doubts appertain to duties, that is whether they should be done
or not, and whether they have any effects here and hereafter.

147. The thinking or enjoying agent is subject, and that which is thought
or enjoyed is object. Subject and object an two well known words in Sir
W. Hamilton's philosophy. I follow Telang in adopting them.

148. Sattawa pradipa, rendered 'light of Nature,' implies, as Nilakantha
explains, knowledge, which is a manifestation of Nature. Arjuna Misra's
interpretation seems to be better. He says that knowledge,--that is,
knowledge of truth,--is acquired by the self through Nature.

149. The sense seems to be this: one who proceeds, on a journey must
provide oneself with the necessary means, otherwise one is sure to feel
discomfort or meet with even destruction. So, in the journey of life, one
must provide oneself with knowledge as the means. One may then avoid all
discomfort and danger. Action does not constitute the proper means. It
may or may not produce fruits.

150. i.e., one should not care for the external.

151. i.e., one need not do acts enjoined by the scriptures after one has
attained to knowledge which is the highest seat.

152. The sense is this: riding on a car may not always be comfortable. As
long as there is a car path, one should travel on one's car. If, however,
the road be such as not to be fit for a car to proceed along it, one
should avoid a car in going over it, for the car instead of conducing to
comfort, would, on such a path, be productive of only discomfort.

153. i.e., first action with desire: then action without desire; then
knowledge, according to Arjuna Misra. Nilakantha explains that action is
first, then Yoga; then the state of Hansa or Paramahansa.

154. Katu is not bitter but pungent or sharp, as that which is attached
to chillies.

155. These are the notes of the Hindu Gamut.

156. The understanding operates on what is placed before it by the mind.
The understanding, therefore, is, as it were, the lord exercising power
or sovereignty, being served by the mind.

157. Sarvan srijati i.e., creates all things by attaining to the
condition of the universal cause, for the unmanifest is the universal
cause. Between such a one and the Supreme Soul there is no difference.
Even this is said in the last sentence.

158. The man who reads the book called Veda is not truly conversant with
the Veda. He, however, who knows Kshetrajna, is regarded as truly knowing
the Veda.

159. The argument is that Mrityu or death being of two syllables, the
correspondence is justifiable between it and Mama or mineness which also
is of two syllables. So in the case of Brahman and na-mama. Of course,
what is meant by mineness being death and not-mineness being Brahman or
emancipation, cannot be unintelligible to one who has carefully read the
preceding sections.

160. i.e., the five great elements, four organs of knowledge with mind,
and the four organs of action.

161. The word Purusha here is used in the sense of dehabhimani Jiva or
individual self with consciousness of body. True knowledge destroys this
condition of Jiva, for the man of knowledge identifies himself with the
universe and thereby assimilates himself to Brahman. By eaters of Amrita
are meant they who never take any food without offering portions thereof
to the deities, Pitris, and guests. Of course, Yogins of piety are
implied by it.

162. Purusha here implies Jiva divested of consciousness of body.

163. The meaning is this: in a dream what is seen is all unreal. So, when
tranquillity has been attained, all the surroundings become unreal.
Nilakantha gives a slightly different interpretation; it is this: when
tranquillity has been attained, the Soul lives without attachment to the
body and all external objects. Indeed, the Soul then lives completely in
itself even as it works in course of a dream.

164. The sense is that they behold all worldly objects, present, past and
future, which are, of course, due to development of previous causes.

165. This line is rather obscure. The sense seems to be this: no one can
know the Supreme Deity if it is not the latter's pleasure to be known.
One, therefore, understands Him in exactly that measure in which it is
His pleasure to be known.

Maitri, and the two, viz., Tarka and Vairagya.

145. What is said in this Lesson seems to be this: the Unmanifest or

Prakriti is that condition in which all the three qualities of Goodness,

Passion, and Darkness exist in a state of combination. The unmanifest is

the condition existing before creation. When one particular quality,

viz., Goodness prevails over the others, there arises Purusha, viz., that

from whom everything flows. The relation of Purusha and Nature is both

unity and diversity. The three illustrations of the Gnat and the Udumbara

the fish and water, and water drops and the lotus leaf, explain the

relation between Purusha and Nature. He is in Nature, yet different from

it. There is both association and dissociation.

146. The doubts appertain to duties, that is whether they should be done

or not, and whether they have any effects here and hereafter.

147. The thinking or enjoying agent is subject, and that which is thought

or enjoyed is object. Subject and object an two well known words in Sir

W. Hamilton's philosophy. I follow Telang in adopting them.

148. Sattawa pradipa, rendered 'light of Nature,' implies, as Nilakantha

explains, knowledge, which is a manifestation of Nature. Arjuna Misra's

interpretation seems to be better. He says that knowledge,--that is,

knowledge of truth,--is acquired by the self through Nature.

149. The sense seems to be this: one who proceeds, on a journey must

provide oneself with the necessary means, otherwise one is sure to feel

discomfort or meet with even destruction. So, in the journey of life, one

must provide oneself with knowledge as the means. One may then avoid all

discomfort and danger. Action does not constitute the proper means. It

may or may not produce fruits.

150. i.e., one should not care for the external.

151. i.e., one need not do acts enjoined by the scriptures after one has

attained to knowledge which is the highest seat.

152. The sense is this: riding on a car may not always be comfortable. As

long as there is a car path, one should travel on one's car. If, however,

the road be such as not to be fit for a car to proceed along it, one

should avoid a car in going over it, for the car instead of conducing to

comfort, would, on such a path, be productive of only discomfort.

153. i.e., first action with desire: then action without desire; then

knowledge, according to Arjuna Misra. Nilakantha explains that action is

first, then Yoga; then the state of Hansa or Paramahansa.

154. Katu is not bitter but pungent or sharp, as that which is attached

to chillies.

155. These are the notes of the Hindu Gamut.

156. The understanding operates on what is placed before it by the mind.

The understanding, therefore, is, as it were, the lord exercising power

or sovereignty, being served by the mind.

157. Sarvan srijati i.e., creates all things by attaining to the

condition of the universal cause, for the unmanifest is the universal

cause. Between such a one and the Supreme Soul there is no difference.

Even this is said in the last sentence.

158. The man who reads the book called Veda is not truly conversant with

the Veda. He, however, who knows Kshetrajna, is regarded as truly knowing

the Veda.

159. The argument is that Mrityu or death being of two syllables, the

correspondence is justifiable between it and Mama or mineness which also

is of two syllables. So in the case of Brahman and na-mama. Of course,

what is meant by mineness being death and not-mineness being Brahman or

emancipation, cannot be unintelligible to one who has carefully read the

preceding sections.

160. i.e., the five great elements, four organs of knowledge with mind,

and the four organs of action.

161. The word Purusha here is used in the sense of dehabhimani Jiva or

individual self with consciousness of body. True knowledge destroys this

condition of Jiva, for the man of knowledge identifies himself with the

universe and thereby assimilates himself to Brahman. By eaters of Amrita

are meant they who never take any food without offering portions thereof

to the deities, Pitris, and guests. Of course, Yogins of piety are

implied by it.

162. Purusha here implies Jiva divested of consciousness of body.

163. The meaning is this: in a dream what is seen is all unreal. So, when

tranquillity has been attained, all the surroundings become unreal.

Nilakantha gives a slightly different interpretation; it is this: when

tranquillity has been attained, the Soul lives without attachment to the

body and all external objects. Indeed, the Soul then lives completely in

itself even as it works in course of a dream.

164. The sense is that they behold all worldly objects, present, past and

future, which are, of course, due to development of previous causes.

165. This line is rather obscure. The sense seems to be this: no one can

know the Supreme Deity if it is not the latter's pleasure to be known.

One, therefore, understands Him in exactly that measure in which it is

His pleasure to be known.