with the Commentary of Medhatithi 8 страница

↑

⇐ ПредыдущаяСтр 14 из 350Следующая ⇒

udbhijjāḥ sthāvarāḥ sarve bījakāṇḍaprarohiṇaḥ |
oṣadhyaḥ phalapākāntā bahupuṣpaphalopagāḥ ||46||

All those immovable brings that are produced by splitting (i.e., Plants) grow out of seeds and slips. those that, abounding in flowers, perish with the ripening of their fruit, are called ‘oṣadhis’ (‘Annuals’). — (46)

Medhātithi’s commentary (manubhāṣya):

‘Udbhid’ stands for ‘udbhedana,’ the act of splitting; the ‘kvip’ affix having a nominal force; — ‘those that are duced by splitting are ‘udbhijja’; they are so called because they come into existence by splitting the seed and breaking through the soil; and these are plants; all these plants ‘grown out of seeds and slips’ and become fixed in their places by means of roots and trunks and other such things.

‘Oṣadhyaḥ’ — the right form is ‘oṣadhayaḥ’ (because the base ends in short i). Or we may take the word as a form of the base with the long ī; this lengthening of the vowel being explained, either as according to the Vārtika on Pāṇini 4.1.45, or as a Vedic anomily.

The natural characteristic feature of these oṣadhis — i.e., Annuals — is as follows: ‘They with the ripening of their fruit’; — i.e, the ripening of the fruit constitutes their end or perishing; as a matter of fact, the paddy and other such plants perish as soon as their fruit has ripened. They also abound in, are endowed with, many fruits and flowers.

What is stated in this verse is the distinguishing characteristic of oṣadhis (Annual plants), and what follows in the following verse, constitutes the distinguishing feature of Vṛkṣas (Perennial Trees); the characters mentioned being attributed to them in accordance with actual facts. — (40)

Explanatory notes by Ganganath Jha:

Medhātithi takes ‘udbhijjāḥ sthāvarāḥ’ as the subject, and ‘bījakāṇḍaprarohiṇaḥ’ as the predicate of the sentence. Buhler reverses this.

VERSE 1.47 [Different ways of Fruit-bearing]

Section XXVI - Different ways of Fruit-bearing

अपुष्पाः फलवन्तो ये ते वनस्पतयः स्मृताः ।
पुष्पिणः फलिनश्चैव वृक्षास्तूभयतः स्मृताः ॥४७॥

apuṣpāḥ phalavanto ye te vanaspatayaḥ smṛtāḥ |
puṣpiṇaḥ phalinaścaiva vṛkṣāstūbhayataḥ smṛtāḥ ||47||

Those trees that are called ‘vanaspati’ bear fruits without flowers; and those called ‘vṛkṣa’ bear both flowers and fruits. — (47)

Medhātithi’s commentary (manubhāṣya):

[The ordinary meaning of the verse is as follows] — Those trees, in whom fruits are produced without flowers, are called ‘Vanasputi,’ not ‘Vṛkṣa’; while those that bear flowers as well as fruits are, by reason of the presence of both, called ‘Vṛkṣa’ As a matter of fact, however, Vanaspatis are also called ‘Vṛkṣa,’ and Vṛkṣas are spoken of as ‘Vanaspati.’ The particular grounds of such usage will have to be shown later on.

What we hold however (as to the real meaning of this verse), is as follows: — The present work does not make it its business to lay down the meanings of words, in the manner of grammatical works; so that the meaning of the verse cannot be that ‘those that have such and such a character are denoted by the word Vanaspati, and so forth.’ In fact what is described here is the manner of the birth of fruits; this (manner of birth) having been put forward (in Verse 42) as the subject ih hand. The meaning thus is as follows: — Fruits are produced in two ways: they are produced without flowers, and also from flowers; and flowers are produced from trees (called Vṛkṣa). Thus then, it follows that, even though the statement is apparently in the form 'those that bear fruits without flowers are to be known as Vanaspati,’ — yet in view of what forms the subject-matter of the context, the ‘yat’ (‘which’) and ‘tat’ (‘that’) should be made to change their places; the construction being — ‘those trees that are known by the name Vanaspati have no flowers, and yet they bear fruits’; — i.e., in these trees fruits grow without flowers; this construction is adopted on the strength of actual facts. Such altering of the construction on the strength of facts we also find in such cases as the following Though the actual words are in the form ‘vāsasā pariveṣṭayeṭ,’ ‘the post should bo surrounded with cloth,’ — yet in as much as the cloth has got to be worn by the man, the words are constructed as ‘stambhe nidhāya vāsaḥ paridhāpayet’ ‘the cloth should be hung on the post and then made to be worn.’

Though what is stated in the present verse is a well known fact (and as such did not need to be mentioned in the Smṛti), yet it has been mentioned with the purpose of serving as an introduction to what is going to be stated below in Verse 49 — ‘Enveloped in darkness, &c. &c.’ — (47)

VERSE 1.48 [Clumps, thickets and grasses. &c.]

Section XXVII - Clumps, thickets and grasses. &c.

गुच्छगुल्मं तु विविधं तथैव तृणजातयः ।
बीजकाण्डरुहाण्येव प्रताना वल्ल्य एव च ॥४८॥

gucchagulmaṃ tu vividhaṃ tathaiva tṛṇajātayaḥ |
bījakāṇḍaruhāṇyeva pratānā vallya eva ca ||48||

The various kinds op clumps and thickets, and the other species of grass, as also low-spreading tendrils and creepers — all these grow out of seeds and slips. — (48)

Medhātithi’s commentary (manubhāṣya):

‘Clumps and Thickets’ — is the name given to the cluster of those shoots that grow together in large numbers, having one or several roots, and do not attain any considerable height; e.g., Copses and the like. Or ‘guccha’ ‘Clump’ and ‘gulma’ ‘thicket’ may be taken as two different things; the difference between the two being that, while one bears flowers, the other is flowerless. — Other ‘species of grass — e. g., kuśa, śādbala, śaṅkhapuṣpī and so forth. — Lowspreading tendrils — the long shoots of grass spreading on the ground. — ‘Creepers’ — are those shoots that grow out of the earth and clinging round a tree or some other object, rise upwards. — All these, like trees, ‘grow out of seeds and slips’ — (48)

Explanatory notes by Ganganath Jha:

Burnell represents Medhātithi to explain ‘guccha-gulma’ as ‘one root and many roots’. This is not fair. What Medhātithi says is that the names ‘guccha-gulma’ are applied to clusters of short-growing creepers which may have one root or several roots.’ Kullūka defines ‘guccha’ as the single shoot springing from the root and having no boughs, and ‘gulma’ as a clump of shoots coming up from one root According to Medhātithi the difference between the two consists in the fact that while the former has flowers, the latter has none.

VERSE 1.49

Section XXVII - Clumps, thickets and grasses. &c.

तमसा बहुरूपेण वेष्टिताः कर्महेतुना ।
अन्तस्सञ्ज्ञा भवन्त्येते सुखदुःखसमन्विताः ॥४९॥

tamasā bahurūpeṇa veṣṭitāḥ karmahetunā |
antassañjñā bhavantyete sukhaduḥkhasamanvitāḥ ||49||

All these (vegetable beings) are invested by manifold ‘darkness’ (inertia), the result of their acts; and possessing inner consciousness, they are affected by pleasure and pain. — (49)

Medhātithi’s commentary (manubhāṣya):

They are ‘invested,’ pervaded over, by that ‘Darkness’ (Inertia) of which the cause is ‘action,’ in the form of vice; — ‘manifold,’ being the cause of the experiencing of various kinds of pain. As a matter of fact, all things are made up of three Constituent Attributes; so what is meant is that in the beings here described the Attribute of ‘Darkness’ is in excess, and those of ‘Harmony’ and ‘Energy’ are present in less degrees; hence as abounding in ‘Darkness’ (Inertia), and beset with pain and humiliation, they continue, for a long time, to experience the results of their vicious acts.

In as much as the Attribute of ‘Goodness’ (Harmony) also is present in them, they do enjoy, in certain conditions, small measures of pleasure also; it is in view of this that they are described as ‘affected by pleasure and pain.’

‘Possessing inner consciousness,’ — the term ‘saṃjñā’ stands for Buddhi, Intelligence (Consciousness); and in as much as activity in the form of going out, speaking and the like, — which are the effects indicative of the presence of consciousness, — is absent (in Trees), they are described as ‘possessing inner consciousness.’ This must be the meaning of the epithet ‘inner’; as otherwise, since every person exercises consciousness only within himself [there would be no point in the epithet at all]. Or, the meaning may be that plants are unable to have any cognisance of the prickings of thorns and other small things, to the extent that human beings are; in fact for the experiencing of pain they stand in need of such massive strokes as cutting with the axe and the like; — being, in this respect, like animate beings in the state of sleep, intoxication or swoon. [Which shows that plants have their consciousness lying far deeper within than in animals.] — (49)

VERSE 1.50

Section XXVII - Clumps, thickets and grasses. &c.

एतदन्तास्तु गतयो ब्रह्माद्याः समुदाहृताः ।
घोरेऽस्मिन् भूतसंसारे नित्यं सततयायिनि ॥५०॥

etadantāstu gatayo brahmādyāḥ samudāhṛtāḥ |
ghore'smin bhūtasaṃsāre nityaṃ satatayāyini ||50||

Thus have been described the conditions of life, beginning with brahmā and ending with those just mentioned, which occur in this ever frightful and constantly fluctuating cycle of births and deaths of created beings. — (50)

Medhātithi’s commentary (manubhāṣya):

‘Ending with those just mentioned’; — those conditions of life of which the end, or last, is the condition of the Creeper. — ‘Condition’ — stands for the connection of the soul with a particular body for the experiencing of the result of past acts; and there is no worse — i.e., more painful, — ‘condition’ of life than that of Plants; and than the condition of ‘Brahmā’ there is none higher or superior — i.e., more full of bliss. These ‘conditions’ are attained by means of good and had acts, respectively called ‘Virtue’ and ‘Vice’; as regards the attaining of the Supreme Brahman, which consists in Salvation, and is in the form of pure bliss, — this proceeds either from pure Knowledge, or from a combination of Knowledge and Action; this we shall describe later on (in Discourse XII).

‘In this cycle of births and deaths of created beings;’ — in this ‘samsāra,’ cycle, series of births and deaths, of ‘created beings,’ conscious entities; i. e., in which (ordinarily) the entity is not born in a genus other than in which it was in the previous existence; — ‘frightful,’ — full of fear, for those that are careless and lazy; it is ‘full of fear’ in the sense that there is losing of the desirable and coming by the undesirable; — ‘constantly,’ at all times, — ‘fluctuating,’ i.e., liable to go off, destructible, (hence) devoid of essence; — it is ‘ever frightful,’ i.e., it is never not- frightful; it is spoken of as ‘ever frightful’ because even when one has attained the condition of gods, and remains there for a long time, he has to return to death.

This description of the cycle of births and deaths as being due to Virtue and Vice serves to show that Scripture serves an all-important purpose; it has to be born in mind that it is only from Scripture that we can obtain a knowledge of the distinction between ‘Virtue’ and ‘Vice.’ — (50)

Explanatory notes by Ganganath Jha:

‘Bhūta’ — here stands for the Kṣetrajña, the Conscious Being ensouling the body — according to Govindarāja and Kullūka.

‘Nityam’ — qualifies ‘ghore’; ‘Ever terrible’ according to Medhātithi, Govindarāja and Nārāyaṇa, the last, along with Nandana, however, suggests the reading ‘nitye’ meaning ‘in this eternal samsāra.’

VERSE 1.51 [Disappearance of Brahmā]

Section XXVIII - Disappearance of Brahmā

एवं सर्वं स सृष्ट्वैदं मां चाचिन्त्यपराक्रमः ।
आत्मन्यन्तर्दधे भूयः कालं कालेन पीडयन् ॥५१॥

evaṃ sarvaṃ sa sṛṣṭvaidaṃ māṃ cācintyaparākramaḥ |
ātmanyantardadhe bhūyaḥ kālaṃ kālena pīḍayan ||51||

Thus repeatedly suppressing time (of dissolution) by time (of creation and maintenance), he, of inconceivable power, created all this and also myself; [he directed me to maintain it] and then disappeared within himself. — (51)

Medhātithi’s commentary (manubhāṣya):

‘Thus’ — i.e., something directly himself, and some under Prajāpati’s directions, the Blessed Lord, — having created produced, — all this world, — and having directed to maintain (keep going) this world; — ‘He’ whose ‘power,’ sovereignty over all things, is ‘inconceivable,’ amazingly great, the Creator, — ‘disappeared,’ — brought about his own absorption i.e., having renounced the body that he had, of his own will, taken up, He again became unmanifest; — ‘within himself; — other things become absorbed in the Root Evolvent; but He did not become absorbed in any thing else, He disappeared within his own self; He has no other source wherein He could, like other things, become absorbed; for the simple reason that all beings have their source in Him. Or ‘disappearing’ may mean desisting from the entire worldly process.

‘Repeatedly suppressing time by time’ — the Present-participle (‘suppressing’) is connected with the verb ‘having oreated’; the meaning being — ‘destroying the time of dissolution by the time of creation and maintenance’; — ‘again and again; it will lie described later on that ‘there are endless creations and dissolutions.’ — (61)

VERSE 1.52

Section XXVIII - Disappearance of Brahmā

यदा स देवो जागर्ति तदेवं चेष्टते जगत् ।
यदा स्वपिति शान्तात्मा तदा सर्वं निमीलति ॥५२॥

yadā sa devo jāgarti tadevaṃ ceṣṭate jagat |
yadā svapiti śāntātmā tadā sarvaṃ nimīlati ||52||

When that divine being is awake, then this world is active; when he slumbers, with his mind in calm repose, then all vanishes. — (52)

Medhātithi’s commentary (manubhāṣya):

‘When that Divine Being is awake — i. e., when he wills, that ‘this world may come into being and may continue to exist for such a time,’ — ‘then this world is active’; that is, it becomes accompanied by such internal activities as mental, verbal and material, and such external activities as inspiration, respiration, eating, walking, cultivation, sacrifice and so forth.

‘When he slumbers’ — when his will desists from the creation and maintaining of the world, — ‘then all vanishes,’ undergoes absorption.

‘Waking’ and ‘sleeping’ here stand respectively for the prevalence and cessation of his will.

‘With his mind in calm repose’ — means that he has withdrawn from his state of diversity. — (52)

VERSE 1.53

Section XXVIII - Disappearance of Brahmā

तस्मिन् स्वपिति तु स्वस्थे कर्मात्मानः शरीरिणः ।
स्वकर्मभ्यो निवर्तन्ते मनश्च ग्लानिमृच्छति ॥५३॥

tasmin svapiti tu svasthe karmātmānaḥ śarīriṇaḥ |
svakarmabhyo nivartante manaśca glānimṛcchati ||53||

When he slumbers, having retired within himself, all active embodied beings desist from their actions, and their mind falls into depression. — (53)

Medhātithi’s commentary (manubhāṣya):

The meaning of this verse is quite clear, its meaning having been already explained.

‘Having retired within himself’ — i.e., in calm repose, i e., in pure pristine nature of the Soul at rest; — ‘retiring within himself’ stands for the cessation of all accidental diversities.

‘Active’ — the conscious beings who are fallen in the cycle of births and deaths, and for whom Action is of the greatest importance; — ‘embodied beings,’ — so called because they feel the effects of being connected with a body which is the effect of their own past acts.

‘When he slumbers,’ all these ‘desist from their actions,’ — this stands for the cessation of their bodily activity; — ‘their mind falls into depression’ — this stands for the cessation of their mental activity. Thus this cessation of bodily and mental activities indicates the state of Dissolution. — ‘Depression’ means absence of energy, disability to carry on its functions; this is what the Mind falls into, — attains. — (53)

Explanatory notes by Ganganath Jha:

‘Karmāṭmānaḥ’ — It is not correct to say, as Buhler does, that this term according to Medhātithi, means ‘who, in consequence of their actions, become incorporate because as a matter of fact, this latter explanation is supplied. by Medhātithi in reference to the term ‘śarīriṇaḥ’; what he means is that th e Beings are called ‘śarīriṇaḥ’ not because the Body is their natural accompaniment, but because they become equipped with, them in consequence of their acts,

VERSE 1.54 [The Great Dissolution]

Section XXIX - The Great Dissolution

युगपत् तु प्रलीयन्ते यदा तस्मिन् महात्मनि ।
तदाऽयं सर्वभूतात्मा सुखं स्वपिति निर्वृतः ॥५४॥

yugapat tu pralīyante yadā tasmin mahātmani |
tadā'yaṃ sarvabhūtātmā sukhaṃ svapiti nirvṛtaḥ ||54||

When this Soul of all things sleeps happy and contented, then all things become absorbed all at once in that Great Soul. — (54)

Medhātithi’s commentary (manubhāṣya):

This verse has to he explained by reversing the position of ‘when’ and ‘then’; otherwise, from what has been said in the foregoing verses, there would be mutual interdependence: it has been stated (in Verse 52) that when He sleeps then all things vanish [and if the persent verse is taken to mean, as the words suggest, that when the things vanish into the Great Soul, then this Great Soul retires to sleep, then we would have the vanishing of things dependent upon his going to sleep, as stated in 52, and his going to sleep dependent upon the vanishing of things, as stated in 54].

‘Sleeps happy and contented,’ — Happiness forms the very nature of the Supreme Brahman; hence it is not meant that He is happy during sleep and unhappy at other times; — of what nature his ‘sleep’ is has already been explained; — as regards his ‘contentment,’ that is everlasting; consisting of pure bliss, this Supreme Soul is never affected by the waves of agitation that are set up in Nescience. Though (even with all this) it is possible for him to be the Creator of all things. In the ordinary world, a man retires from his household duties after having done that he had to do, — with the feeling, ‘I have earned all the wealth that was necessary for my family; I am free from troubles,’ — and thus sleeps in happiness and contentment, without fearing any trouble to himself. To such a person is the Supreme Soul compared; this whole world being in the position of ‘family’ to him; — this being intended as his praise.

Or [in order to avoid the necessity of having to reverse the order of the words] the verse may be taken as referring to Primordial Matter: When Primordial Matter sleeps, then all things become absorbed into it all at once; that is, they become resolved into the form of Primordial Matter, being reduced to the position of their cause; that is, they are reduced to a ‘condition in which they cease to undergo modifications.’ — ‘All at once,’ all things contained in the womb of the three regions. — The ‘sleep’ of Primordial Matter, which is devoid of consciousness, can mean only cessation of evolution, and not inhibition of consciousness; — ‘happiness’ also is only figurative, for the same reason that Matter is devoid of consciousness. — (54)

Explanatory notes by Ganganath Jha:

Govindarāja and Kullūka make this out to be the description of the Mahā-pralaya, and the preceding verse of. the Intermediate — Khaṇḍa — pralaya.

Sarvabhūtātmā — stands for the Sāṅkhya ‘Pradhāna’; — according to the second explanation put forward by Medhātithi; — according to the other explanation, accepted by Govindarāja and Kullūka, the term stands for the Supreme Self of the Vedānta.

VERSE 1.55 [Exit of the Individual Soul]

Section XXX - Exit of the Individual Soul

तमोऽयं तु समाश्रित्य चिरं तिष्ठति सैन्द्रियः ।
न च स्वं कुरुते कर्म तदोत्क्रामति मूर्तितः ॥५५॥

tamo'yaṃ tu samāśritya ciraṃ tiṣṭhati saindriyaḥ |
na ca svaṃ kurute karma tadotkrāmati mūrtitaḥ ||55||

This (individual Soul), on entering into ‘Darkness,’ remains, for a long time, equipped with the sense-organs, but does not perform its functions; then it departs from the body. — (55)

Medhātithi’s commentary (manubhāṣya):

Now by means of these two verses the author is going to describe the dying and the obtaining of another body by the Soul fallen in the cycle of births and deaths.

‘Darkness’ — stands for cessation of consciousness (preceding death); — entering into, falling into, this unconsciousness it remains for a long time, equipped with the sense-organs; but does not perform its functions — of breathing in and out; then it departs — goes out — from the body, the corporeal frame.

Question: — “As a matter of fact, the Soul is omnipresent, and all-pervading like Ākāśa; so that what kind of ‘departure’ is it that occurs in its case?”

Answer, — ‘Departure’ means only the renouncing of the body that had been obtained as the result of past acts; and it does not mean that, it goes from one place to another, like a material object. — Or, the answer may be, as held by some people, that the ‘departure’ spoken of is that of another and a more subtle body which comes into existence in between (the two bodies). But this intermediate body is not admitted by others; as for instance, it has been declared by the revered Vyāsa — ‘This present body having disappeared, the sense-organs forthwith enter into another body; so that there is no intermediate body.’ Some followers of the Sāṅkhya such as Vindhyavāsin and the rest, also do not admit of an intermediate body.

“What is this ‘intermediate body’?”

When this (physical) body has been destroyed, so long as a place in the womb of the (future) mother is not secured, where the second (physical body) would be formed, there exists during the interval, a subtle body entirely devoid of all sensation, which cannot come into contact with any thing, which is not burnt by fire and which is not obstructed by elemental substances.

Others explain the ‘mūrti’ of the text as the Supreme Self. The Supreme Self, which is the Soul of all things, is like the Ocean; out of that emerge the Jīvas (Individual Souls) under the influence of nescience, just in the same manner as waves emerge from the Ocean; and when the Individual Soul thus emerges out of the Supreme Soul, it assumes, by virtue of its past Virtue and Vice, a form known by the name ‘Puryaṣṭaka’; and this is the ‘subtle body,’ which serves as the clothing of the Individual Soul. This has been thus declared in the Purāṇa — ‘He becomes united with the Puryaṣṭaka- form, which is known as Prāṇa (Life); when bound up with this, he is in bondage, and when freed from it, he is released.’ The ‘puryaṣṭaka,’ ‘eight-fold’ frame consists of the five life-breaths, — Prāṇa, Apāna, Samāna, Udāna and Vyāna — the Group consisting of the five organs of sensation, the Group consisting of the five organs of action, and the Mind as the eighth. This body is not destroyed, until the condition of Final Release is attained. This is thus stated (in Sāṅkhyakārikā 40) — ‘What migrates is the subtle body, which is devoid of feeling, but invested with tendencies.’ — (55)

Познавательные статьи:



Как правильно слушать собеседника

Типичные ошибки при выполнении бросков в баскетболе

Принятие христианства на Руси и его значение

Средства массовой информации США