Zend Avesta Part 01

SR No.: 007671
Original Sutra Author: N/A
Author: James Darmesteter
Publisher: Oxford
Publication Year: 1895
Total Pages: 2695
Language: English
Classification: Book_English
File Size: 49 MB

Page 2036

CHAPTER V, 3.
181
CHAPTER VI Grief and wrath, and avarice, desire, delusion, laziness, want of forgiveness, vanity, craving, friendship’, censoriousness, and reviling others—these twelve great enormities are destructive of a man's life. These, O king of kings! attend on each and every man. Beset by these, a man, deluded in his understanding, acts sinfully. A man full of attachments, merciless, harsh (of speech), talkative, cherishing wrath in his heart, and boastful—these are the men of cruel qualities; (such) persons, even obtaining wealth, do not always enjoy (it) One
"The whole of this chapter is wanung in one of our copies of Sankara's commentary. In the copy published in the Mahabharata (Madras edition) there is, however, this passage : Wrath &c. have been already explained, still there are some differences here and there, and those only are now explained.' The chapter is for the most part a repetition of what we have already had. For such repetitions cf. Brihadiranyaka, pp. 317-1016; 444-930. The same copy of Sankara's commentary gives this general statement of the object of this and the next chapter : ‘The course of study of the science of the Brahman, in which knowledge is the principal thing, and concentration of mind &c. are subsidiary, has been described. Now is described the course of study in which concentration of mind is principal, and knowledge subsidiary. The first mode consists in understanding the meaning of the word "you" by means of concentration of mind, and then identifying it with the Brahman by means of a study of the Upanishads ; the sccond, in first intellectually understanding the identity of the individual self and Brahman, by such study of the Upanishads, and then realising the identity to consciousness by conkemplation, &c. In both modes the fruit is the same, and the means are the same; and to show this, the merits and defects already slated are bere again declared.' This explanation is verbatim the same in Nilakantha's commentary.
The original is pity,' which is explained to mean 'friendship' by Sankara and Nilakantha.
5. Owing to there being in it no enjoyment for the sell,' says one
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