(e) Antas, end, limit. Lassen translates it by "discrimen;" Thomson by "true end;" Burnouf by "en connaissent la limite." The authors of the Peters. Dict. refer to this passage, and translate the word by "ende," "ausgang." Telang interprets the word as meaning "settled truth." Lassen's version gives an intelligible meaning, but it has not been shown that anta (end, limit) has the meaning of "difference." The meaning of the passage is that only the soul has a real existence, or at least that the forms and conditions of matter have only a conditional existence. The dividing line of the two is clearly seen by the wise. Sridhara defines asat (unreal) as that which has not the nature of the soul and religious duty (dharma). In the philosophy of Kapila, sat means formal existence, and asat the formless, unmanifested Prakriti (primal matter). (f) Lassen supposes that saririnās is connected with a second dehās (bodies), and suggests that the latter word means "miasmata." He would translate the passage thus: "Mortalia hæc corpora nihil aliud sunt quam uiáoμara spiritus cum illis conjuncti." A fanciful interpretation, which cannot be maintained. Possession is often indicated by the genitive case, without a verb or noun intervening (Williams' Grammar, sec. 816). Burnouf's version is also untenable: "Ces corps qui procedent d'une âme," &c. The subject here is not the creation of the body, but its use by the soul as a dwelling-place. (g) Śāśwato' yam purāņo. Śāśwata, eternal as to the future; purāṇa, eternal as to the past. (h) Sambhāvitasya. "Pour un homme de sens" (Burnouf); but Lassen's version, "viri generosi," is, I think, better. The Hindu commentators explain the word as meaning "honoured;" but sambhāva means birth, origin, and the appeal is to Arjuna's pride of birth. Gatti has "generoso." (i) Buddhi (intellect), but used here, it seems, as in dist. 39, for "doctrine." (j) Yogakshema, primarily a law-term for an insurance or guarantee of property. The practice of insurance is of very ancient date, for in the laws of Manu we are told that a king should levy taxes on traders only after a due consideration of the rates of purchase and sale . . . and "the charges of securing (insuring?) the goods carried" (vii. 127). A secondary meaning is care or anxiety. ... (k) Sanga, attachment or desire. This is an important word in the Yoga system. It is formed from sanj, to hold or adhere to, and corresponds to the Fr. attachement. It means any affection or desire by which the mind is bound to the object of desire, and is thus prevented from gaining that perfect equanimity and absence of passion which it is the object of the Yoga discipline to form. Thomson translates the word by "covetousness," but this, in its restricted modern sense, is much too limited. Schlegel and Lassen have "ambitione sepositâ;" but sanga is not ambition merely; it is more than this; including it, but taking a wider range. Burnouf translates it by desir, but this is too wide. It is not every kind of desire that is forbidden, for some kinds are unavoidable, and some are of an indifferent quality, but such desire as binds and entangles the soul by connecting it mediately with some form of matter, and producing an inward commotion or bias. (1) Bhāshā, a sign, means primarily speech or language. It is used to denote the distinguishing mark or sign of a person, for "his speech bewrayeth him.' (m) Bhāvana. "Sui conscientia" (Lassen); "reflexion" (Thomson); "sammlung des Geist's" (Lorinser, who adds, 66 am meisten dürfte im Deutschen hier der Ausdruck 'Beisich sein' entsprechen "). Sridhara interprets it by dhyāna, meditation. Cf. sabdabhāvanā vidhiriti, the right condition of speech is due order (Madhus. in Pet. Dict.) READING THE THIRD. ARJUNA spoke. If knowledge is deemed by thee to be better than action, O destroyer of foes! why dost thou engage me to this dreadful deed, Keśava? Thou bewilderest my mind by these ambiguous words: tell me distinctly what is the one certain (course) by which I may attain to the better state. THE HOLY ONE spoke. There is in this world a twofold rule of life (a), as I said before,1 O sinless one-that of the Sankhyans,2 by devotion of knowledge, and that of the Yogins, by devotion of work. A man who does not undertake works attains not to freedom from work, nor does he obtain the perfect state by mere renouncement.3 1 See c. ii. p. 37. 2 The Sankhya school is that of Kapila; the Yoga that of Patanjali. In their physical theories they generally coincide, and in the questions relating to the soul. They differed, however, in two very important points. Kapila did not recognise a personal Supreme Deity, but only primordial matter, emanating into distinct forms by a kind of blind instinct. Patanjali exalted philosophy into religion by setting forth a spiritual Supreme Essence, at whose command all existing things come into being. Kapila taught that final emancipation from matter can only be obtained by knowledge, meaning by knowledge his own philosophy chiefly. Patanjali taught that it is gained chiefly by pious meditation, whereby the soul is joined in thought to the Great Supreme, and is finally absorbed in him. 3 The nature of a true renunciation is taught in c. v. The proper 5 10 For no man ever continues to cease from action, even for a short time, since every one is compelled by the Modes (gunas) of nature to act, even against his will. He who, restraining the organs of action, remains inactive, but yet remembers in his heart the objects of sense, he, confused in soul, is called a "false devotee." But he who, having subdued the senses by the heart (manas), Arjuna! undertakes the devotion of work by the organs of action, without attachment, is highly esteemed. Do thou every appointed work, for action is better than inaction, and even the means of subsistence for the body cannot be gained by thee if inactive. This world is bound by the bonds of action, except in work done on account of sacrifice. Apply thyself to work for this purpose, O son of Kunti! but without attachment. When the Lord of all beings 5 () had created mankind Yoga system, in its highest form, excluded all voluntary work; but the enlightened mind of our author led him to a modification of this extreme view. Sridhara says that works connected with caste must be done. He also explains "freedom from work" (naishkaryam) by “spiritual knowledge" (jnāna), for in the Yoga system this was equivalent to the mind being fixed on Brahma in the exercise of devotion. Śankara explains "the perfect state" as "divine knowledge." 1 For the nature of these constituents of Prakṛiti see Introd. p. 12. 2 The organs of action are five the hands, the feet, the mouth, and the organs of excretion and generation. The five senses are those of hearing, sight, smelling, taste, and the action of the skin. 3 For the meaning of the term "bonds of action" see c. ii. p. 37. 4 Śankara refers yajna, sacrifice, to Vishņu, as the Īshwara or Lord. Ananda has the same explanation, and both refer to śruti, revelation, i.e., the Vedas and other works of the same authority. 5 The lord of all beings, the supreme Brahmă, in his form of Brahmā, ordained the sacrifice by fire. "He, the Supreme Ruler, created the eternal sacrifice" (Manu, i. 22). The gods were supposed to partake of the sacrifices through Agni. "Nourished by sacrifices, the gods nourish mankind by sending forth rain" (Vishņu Purāņa, i. 6). 15 of old, together with sacrifice, he said, "By this shall offspring be obtained: be this your cow of plenty1 (c) for (the attainment of) your desires. Nourish ye the gods by this, and let the gods also nourish you. Thus, nourishing each other, ye shall obtain the highest good; For the gods, nourished by sacrifice, shall give to you the desired foods. He who eats the things which are given by them without offering to them (in return) is a thief. Good men, who eat the remains of sacrifices, are freed from all their sins, but the evil, who cook only for themselves, eat sin.2 All creatures live by food; food is produced by rain; rain is (caused) by sacrifice; sacrifice is wrought by action. Know that action springs from Brahmā;3 Brahmā pro 1 Kamaduk, from kāma (love, desire) and duh (to milk), the symbolical cow of Indra, from which every desired good could be obtained. Probably at first a personification of the earth as the giver of food, &c. 2 Cf. Manu iii. 118: "He who eats what has been dressed for himself only, eats nothing but sin; a feast on that which remains after the offering is called the banquet of the good." 3 Brahmā, as the Creator, is the author of action, and he issued from the Undivided, the Supreme Brahmă or Brahman. Lassen translates the passage, "Numen e simplici et individuo ortum." Mr. Thomson's version is, "The Supreme Spirit is co-existent with the Indivisible," and he adds in a note, "Three categories of spirit are here marked out. But The lowest is the soul of man, called D |
