with the Commentary of Medhatithi 336 страница

↑

⇐ ПредыдущаяСтр 342 из 350Следующая ⇒

‘Failure’ — of the results to appear; — ‘he does not mind’ — feels no sorrow; or ‘failure’ may mean the non-completion of the act. — (36)

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.37

Section VII - The Three Guṇas

यत् सर्वेणेच्छति ज्ञातुं यन्न लज्जति चाचरन् ।
येन तुष्यति चात्माऽस्य तत् सत्त्वगुणलक्षणम् ॥३७॥

yat sarveṇecchati jñātuṃ yanna lajjati cācaran |
yena tuṣyati cātmā'sya tat sattvaguṇalakṣaṇam ||37||

When, however, the act is one which he wishes to understand in all its details, by doing which he does not feel ashamed, and by which his heart feels satisfied, — it is characterised by the quality of ‘Sattva.’ — (37)

Medhātithi’s commentary (manubhāṣya):

This is quite dear. — (37)

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.38

Section VII - The Three Guṇas

तमसो लक्षणं कामो रजसस्त्वर्थ उच्यते ।
सत्त्वस्य लक्षणं धर्मः श्रैष्ठ्यमेषां यथोत्तरम् ॥३८॥

tamaso lakṣaṇaṃ kāmo rajasastvartha ucyate |
sattvasya lakṣaṇaṃ dharmaḥ śraiṣṭhyameṣāṃ yathottaram ||38||

Pleasure is the distinguishing feature of ‘Tamas,’ ‘Wealth’ is described to be that of ‘Rajas,’ and ‘Spiritual Merit’ is the distinguishing feature of ‘Sattva,’ — each succeeding one of these being superior to the preceding. — (38)

Medhātithi’s commentary (manubhāṣya):

“There is happiness in pleasure also; so what has been described as the characteristic of ‘Sattva’ (under Verso 27, above) — ‘when one feels bliss, etc., etc.,’ would apply to this also; how then can it be the distinguishing feature of ‘Tamas,’ which is of the nature of ‘stupefaction,’ while in Pleasure, there is keen consciousness, which also is a characteristic of ‘Sattva,’ since it has been declared above that ‘Sattva is knowledge, etc.’? (26).”

The answer to the above is as follows: — What is set forth in the present verse is not the condition of the Agent or of the object of experience; what is meant is an excessive longing for a certain end; and certainly at the time of the longing, there is no happiness, since the object longed for is not there.

Thus then, whenever a man has an excessive craving for Pleasure, he becomes deprived of the power to discriminate between right and wrong, and is really in a state of stupefaction. It is this sort of craving that is meant by the term ‘pleasure,’ — and such desire as for the company of one’s wife during her ‘season.’ — (38)

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.39 [States of Existence due to the Three Qualities]

Section VIII - States of Existence due to the Three Qualities

येन यस्तु गुणेनैषां संसरान् प्रतिपद्यते ।
तान् समासेन वक्ष्यामि सर्वस्यास्य यथाक्रमम् ॥३९॥

yena yastu guṇenaiṣāṃ saṃsarān pratipadyate |
tān samāsena vakṣyāmi sarvasyāsya yathākramam ||39||

I am now going to describe, briefly, in due order, those migratory states into which one falls through each quality from among these. — (39)

Medhātithi’s commentary (manubhāṣya):

‘From among these.’ — qualities; — by what quality what migratory states’ are fallen into by man; — ‘migratory states’ standing for states of existence; — i.e., the births that he takes, — is going to be described in the following verses.

This verse promises what is going to be done. — (39)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 693).

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.40

Section VIII - States of Existence due to the Three Qualities

देवत्वं सात्त्विका यान्ति मनुष्यत्वं च राजसाः ।
तिर्यक्त्वं तामसा नित्यमित्येषा त्रिविधा गतिः ॥४०॥

devatvaṃ sāttvikā yānti manuṣyatvaṃ ca rājasāḥ |
tiryaktvaṃ tāmasā nityamityeṣā trividhā gatiḥ ||40||

Those partaking of ‘Sattva’ reach the state of the gods, those endowed with ‘Rajas,’ the state of men, and those characterised by ‘Tamas,’ the state of beasts; such is the threefold migratory state. — (40)

Medhātithi’s commentary (manubhāṣya):

This verse indicates in general the states of existence brought about by the three qualities. — (40)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 698); — in Parāśaramādhava (Prayaścitta, p. 488); — and in Nṛsiṃhaprasāda (Prāyaścitta 41a.)

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.41

Section VIII - States of Existence due to the Three Qualities

त्रिविधा त्रिविधैषा तु विज्ञेया गौणिकी गतिः ।
अधमा मध्यमाग्र्या च कर्मविद्याविशेषतः ॥४१॥

trividhā trividhaiṣā tu vijñeyā gauṇikī gatiḥ |
adhamā madhyamāgryā ca karmavidyāviśeṣataḥ ||41||

This threefold Migratory State due to the qualities should be understood to be again of three kinds each — high, low and middling, in accordance with the peculiar character of the act and knowledge of each man. — (41)

Medhātithi’s commentary (manubhāṣya):

‘This threefold migratory state’ — due to ‘Sattva’ and the other qualities, — is ‘of three kinds each’ — according as it is ‘high, low or middling’; thus they come to be of nine kinds; — there are endless varieties of states, due to ‘the peculiar character of the act and knowledge of each man’; acts are of various kinds, according as they are good or bad, intentional or unintentional, and so forth. This is what is meant by the phrase ‘in accordance with the peculiar character of acts and knowledge’ — (41)

Explanatory notes by Ganganath Jha:

This verse is quoted in Madanapārijāta (p. 693); — in Parāśaramādhava, (Prāyaścitta, p. 488); — and in Nṛsiṃhaprasāda (Prāyaścitta, 41a.)

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.42-44

Section VIII - States of Existence due to the Three Qualities

स्थावराः कृमिकीटाश्च मत्स्याः सर्पाः सकच्छपाः ।
पशवश्च मृगाश्चैव जघन्या तामसी गतिः ॥४२॥

हस्तिनश्च तुरङ्गाश्च शूद्रा म्लेच्छाश्च गर्हिताः ।
सिंहा व्याघ्रा वराहाश्च मध्यमा तामसी गतिः ॥४३॥

चारणाश्च सुपर्णाश्च पुरुषाश्चैव दाम्भिकाः ।
रक्षांसि च पिशाचाश्च तामसीषूत्तमा गतिः ॥४४॥

sthāvarāḥ kṛmikīṭāśca matsyāḥ sarpāḥ sakacchapāḥ |
paśavaśca mṛgāścaiva jaghanyā tāmasī gatiḥ ||42||

hastinaśca turaṅgāśca śūdrā mlecchāśca garhitāḥ |
siṃhā vyāghrā varāhāśca madhyamā tāmasī gatiḥ ||43||

cāraṇāśca suparṇāśca puruṣāścaiva dāmbhikāḥ |
rakṣāṃsi ca piśācāśca tāmasīṣūttamā gatiḥ ||44||

Inanimate beings, worms, insects, fishes, snakes, tortoise, cattle and wild animals, — represent the lowest state due to the quality of ‘Tamas.’ — (42)

Elephants, horses, despised Śūdras, Mlecchas, lions, tigers and boars — represent the middling state due to the quality of ‘Tamas.’ — (43)

Cāraṇas, Suparṇas, hypocritical men, Rākṣasas, and Piśācas — represent the highest state among those partaking of the quality of ‘Tamas.’ — (44)

Medhātithi’s commentary (manubhāṣya):

(verses 12.42-44)

‘Cāraṇas’ — dancers, singers, pimps, and so forth.

‘Suparṇas’ — a particular kind of birds.

The epithet ‘despised’ is to be construed with ‘Śūdras,’ — i.e., those Śūdras who disregard the Brāhmaṇas, poach upon their livelihood, and are characterised by haughtiness, vanity, and such qualities. Such injurious persons as thieves and others are also included among the‘despised.’ — (42-44)

Explanatory notes by Ganganath Jha:

(verse 12.42)

This verse is quoted in Aparārka (p. 1000); — in Madanapārijāta (p. 693); — in Parāśaramādhava (Prāyaścitta, p. 488); — and in Nṛsiṃhaprasāda (Prāyahschitta 41a.)

(verse 12.43)

This verse is quoted in Aparārka (p. 1000); — in Madanapārijāta (p. 693); — in Parāśaramādhava (Prāyaścitta p. 488); — and in Nṛsiṃhaprasāda (Prāyaścitta 41a.)

(verse 12.44)

‘Cāraṇaḥ’ — ‘Bards, singers etc,’ (Medhātithi); — ‘rope-dancers’. (Nārāyaṇa), — ‘a class of mythological beings’ (Rāghavānanda.)

This verse is quoted in Aparārka (p. 1000), which adds that the variation in the resultant condition is due to variations in the being’s past acts; — in Madanapārijāta (p. 693); — in Parāśaramādhava (Prāyaścitta, p. 488); — and in Nṛsiṃhaprasāda (Prāyaścitta 41 a).

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.45

Section VIII - States of Existence due to the Three Qualities

झल्ला मल्ला नटाश्चैव पुरुषाः शस्त्रवृत्तयः ।
द्यूतपानप्रसक्ताश्च जघन्या राजसी गतिः ॥४५॥

jhallā mallā naṭāścaiva puruṣāḥ śastravṛttayaḥ |
dyūtapānaprasaktāśca jaghanyā rājasī gatiḥ ||45||

Stick-fencers, wrestlers, actors, men subsisting by the use of weapons, those addicted to gambling and drinking, — represent the lowest state among those partaking of the quality of ‘Rajas.’ — (45)

Medhātithi’s commentary (manubhāṣya):

‘Stick-fencers and wrestlers’ — professionals who are used to descend into public arena; — ‘Malla’ standing for wrestlers, and ‘jhalla’ for those who fight with sticks, or clowns, who make a living by jokes. — (45)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 1000); — in Madanapārijāta (p. 693); — in Parāśaramādhava (Prāyaścitta p. 488); — and in Nṛsiṃhaprasāda (Prāyaścitta, 41a).

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.46

Section VIII - States of Existence due to the Three Qualities

राजानः क्षत्रियाश्चैव राज्ञां चैव पुरोहिताः ।
वादयुद्धप्रधानाश्च मध्यमा राजसी गतिः ॥४६॥

rājānaḥ kṣatriyāścaiva rājñāṃ caiva purohitāḥ |
vādayuddhapradhānāśca madhyamā rājasī gatiḥ ||46||

Kings, Kṣatriyas, priests of kings, and leading wranglers and warriors represent the middling state among those partaking of ‘Rajas.’ — (46)

Medhātithi’s commentary (manubhāṣya):

‘Kings’ — rulers of countries.

‘Kṣatriyas’ — feudatories living under the king.

‘Leading wranglers’ — those who carry on discussions on scientific subjects.

‘Leading warriors’ — soldiers. — (46)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 1000); — in Madanapārijāta (p. 693); — in Parāśaramādhava (Prāyaścitta, p. 488); — and in Nṛsimhaprasāda (Prāyaścitta 41a).

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.47

Section VIII - States of Existence due to the Three Qualities

गन्धर्वा गुह्यका यक्षा विबुधानुचराश्च ये ।
तथैवाप्सरसः सर्वा राजसीषूत्तमा गतिः ॥४७॥

gandharvā guhyakā yakṣā vibudhānucarāśca ye |
tathaivāpsarasaḥ sarvā rājasīṣūttamā gatiḥ ||47||

Gandharvas, Guhyakas, ‘Yakṣas,’ the attendants of the gods, and all the Apsaras, represent the high state among those partaking of ‘Rajas.’ — (47)

Medhātithi’s commentary (manubhāṣya):

‘Gandharvas’ and the rest are divine beings; the distinction among whom may be ascertained from the Itihāsas.

‘Vibudhas’ are gods; the ‘attendants’ of these are those known as ‘Siddhas,’ ‘Vidyadharas,’ and so forth — (47)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārka (p. 1000); — in Madanapārijāta (p. 694); — in Parāśaramādhava (Prāyaścitta p. 488); — and in Nṛsiṃhaprasāda (Prāyaścitta 41a).

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.48

Section VIII - States of Existence due to the Three Qualities

तापसा यतयो विप्रा ये च वैमानिका गणाः ।
नक्षत्राणि च दैत्याश्च प्रथमा सात्त्विकी गतिः ॥४८॥

tāpasā yatayo viprā ye ca vaimānikā gaṇāḥ |
nakṣatrāṇi ca daityāśca prathamā sāttvikī gatiḥ ||48||

Ascetics and hermits, Brāhmaṇas, celestial beings, lunar asterisms, and Daityas represent the first state partaking of ‘Sattva.’ — (48)

Medhātithi’s commentary (manubhāṣya):

‘Ascetics’ — the Recluse and others devoted to austerities.

‘Hermits’ — wandering mendicants, and the rest.

This shows that the said state belongs to people, not only by birth, but by conduct also because there are no such species by birth as ‘ascetics’ and the rest; in fact the names are based upon what the men do.

Others, however, think that there are a people known as ‘Yatis,’ ‘Hermits,’ inhabiting the Meru mountain; as is clear from what we read regarding ‘India having made over the Yatis to the Sālāvṛkas.’

‘Vimānas’ — celestial cars, Puṣpaka, and the rest; those who move about in these are ‘Vaimānikas,’ ‘celestial beings,’ denizens of heaven.

‘First’ — lowest — (48)

Explanatory notes by Ganganath Jha:

This verse is quoted in Aparārkā (p. 999); — in Madanapārijāta (p. 694); — in Parāśaramādhava, (Prāyaścitta, p. 488); — anil in Nṛsiṃhaprasāda (Prāyaścitta 41a).

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.49

Section VIII - States of Existence due to the Three Qualities

यज्वान ऋषयो देवा वेदा ज्योतींषि वत्सराः ।
पितरश्चैव साध्याश्च द्वितीया सात्त्विकी गतिः ॥४९॥

yajvāna ṛṣayo devā vedā jyotīṃṣi vatsarāḥ |
pitaraścaiva sādhyāśca dvitīyā sāttvikī gatiḥ ||49||

Sacrificers, sages, gods, vedas, luminaries, years, Pitṛs and Sādhyas represent the second state partaking of ‘Sattva.’ — (49)

Medhātithi’s commentary (manubhāṣya):

Words composed in a certain order are called ‘Veda.’

“In the course of the states of existence, what occasion is there for the mention of insentient things? Words and other things are all insentient.”

“It is too little when you say that words and other things are inanimate. All the beings, from the gods down to the immoveable things, exist in the form of bodies, and all bodies are insentient. As for the sentient faculty, it appears in the form of personal consciousness, — and this Personality, by itself, is devoid of qualities. But the body, though insentient, comes to be regarded as sentient when it is inhabited by the Personality.

Thus what the text means comes to this: — The Veda abounds in the quality of ‘Sattva;’ hence by its study, people attain to the state partaking of the quality of ‘Sattva.’ And ‘the attaining of the state partaking of Sattva’ does not mean that the man abounding in ‘Sattva’ become the Veda.

The view of other people is, that in all things there is a conscious being supervising over them, and ‘personalities of the Veda’ are described as residing in the regions of Varuṇa. — (49)

Explanatory notes by Ganganath Jha:

‘Vedas’. — ‘Verbal text’ (Medhātithi); — ‘Personification of the Veda’ (‘others’ in Medhātithi, Govindarāja and Kullūka).

This verse is quoted in Aparārka (p. 999); — in Madanapārijāta (p. 694), which notes that the terms ‘Veda’ and ‘vatsara’ stand for the respective presiding Deities; — in Parāśaramādhava (Prāyaścitta, p. 488); — and in Nṛsiṃhaprasāda (Prāyaścitta 41a).

Comparative notes by various authors:

(verses 12.32-51)

See Comparative notes for Verse 12.32.

VERSE 12.50

Section VIII - States of Existence due to the Three Qualities

ब्रह्मा विश्वसृजो धर्मो महानव्यक्तमेव च ।
उत्तमां सात्त्विकीमेतां गतिमाहुर्मनीषिणः ॥५०॥

brahmā viśvasṛjo dharmo mahānavyaktameva ca |
uttamāṃ sāttvikīmetāṃ gatimāhurmanīṣiṇaḥ ||50||

Brahmā, creators of the universe, Dharma, the Great One, Unmanifest, — these the wise ones describe as representing the best state partaking of ‘Sattva.’ — (50)

Medhātithi’s commentary (manubhāṣya):

‘Creators of the universe’ — Marīci and others, known as ‘Prajāpatis.’

‘Dharma’ — What is expounded in the Veda; the former verse had spoken of the Veda itself, and the present one speaks of what is contained in the Veda; this shows that the meaning is more important than the form of the word. Or ‘Dharma’ may stand for Truth and other such things.

The corporeality of ‘Dharma’ is to be explained as before (in the case of the Veda).

‘The Great One’ is another name for the ‘Unmanifest,’ which is synonymous with ‘Prakṛti,’ ‘Pradhāna,’ ‘the Root-Evolvent.’

“The entire world being an emanation from the Root-Evolvent, when there happens to be an excess in it of the quality of Sattva, all such emanations should partake of that quality. How then can there be any excess of Rajas and Tamas in anything? So that what has been said under Verse 25 above, to the effect that — ‘the body in which one of these preponderates,’ etc. — cannot be right”

The answer to this is as follows: — It does not mean that ‘the emanations partake of the nature of the Root-Evolvent’; what is meant is that there are three ways of explaining the term ‘avyakta,’ ‘unmanifest’: — (1) It may mean that the Root-Evolvent is something unattainable, or (2) that it is invisible; or (3) that the term may not stand for that Root-Evolvent which is a principle postulated by the Sāṅkhyas; the term ‘unmanifest’ connoting a certain act, — viz., that ‘there is no manifestation’ of the entity concerned, ‘its appearance is indistinct,’ and hence it is ‘unmanifest’; and in this sense the name becomes applicable to the Supreme Self, and the epithet ‘great’ is applicable to It on the ground of its immanence.

“But the state of the Supreme Self cannot partake of the quality of Sattva.”

As a matter of fact, even without entirely renouncing the ‘qualities’ one can be regarded as ‘Supreme Self’; for it is understood that when the man has the feeling ‘I am not,’ ‘there is nothing that is mine,’ and becomes free from the notion of ‘I,’ he attains the position of ‘Brahman’ (the Supreme Self). In fact, it is by meditation that the position of ‘Brahman’ is attained. But only those persons have recourse to meditation and such practices in whom the preponderating quality is Sattva, not Rajas or Tamas.

It is in this sense that this is described as “the best state partaking of ‘Sattva.’”

The other two explanations (of the term ‘unmanifest’) are not right. As regards (a), no human end is served by attaining the position of the Root-Evolvent; because this has been described as ‘insentient,’ and what is ‘insentient’ is inferior to even immovable beings; it is for this reason that people never seek for such condition as that during intoxication or swoon. As regards the seeing of the Root-Evolvent, this cannot be possible, as no such seeing has been anywhere mentioned; as what is prescribed is that ‘the Self should be seen,’ — not the Root-Evolvent.

From all this it is clear that the terms ‘the Great One’ and ‘Unmanifest’ stand, for the Supreme Self. — (50)

Познавательные статьи:



Психологические особенности спортивного соревнования

Приготовление дезинфицирующих растворов различной концентрации

Занятость населения и рынок труда

Социальный статус семьи и её типология