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 2042

CHAPTER VI, 6.
187
(From the Brahman), the waters' (are produced); and then from the waters, the gross body. In the space within that’, dwelt the two divine (principles). Both enveloping the quarters and sub-quarters, support earth and heaven That eternal divine being is perceived by devotees. The horse (-like senses) lead towards heaven him, who is possessed of knowledge and divine, (who is free from old age, and who stands on the wheel of this chariot(-like body), which is transient, but the operations of which are imperishable. That eternal divine being is perceived by devotees. His form has no parallel"; no one sees him with the eye. Those who apprehend him by means of the understanding, and also the mind and heart, become immortal'. That eternal
1. The five elements,' says Sankara, cf. Aitareya, p. 189; and for 'gross body,' the original is literally water;' see supra, p. 179, Dote 6; and see, too, Isopanishad, p. 11, and Svetåsvatara, p. 368, for different but kindred meanings.
• Viz. the lotus-like heart. Cf. Khåndogya, p. 528.
· The two principles between them pervade the universe, the individual self being connected with the material world, the other with heaven; divine'is, literally, 'the brilliant,' says Sankara, who quotes Katha, p. 305, as a parallel for the whole passage.
• Cl. Kasha, P. III; Maitri, pp. 19-34; and Mahâbhârata Surf Parvan, chap. VII, st. 13. Heaven=the Brahman here (see Brihada. ranyaka, p. 876); divine=not vulgar, or unrefined-Sankara, who adds that though the senses generally lead one to sensuous objects, they do not do so when under the guidance of true knowledge.
"The body is perishable, but action done by the self while in the body leaves its effect.
• To whom, namely, the man of knowledge gocs, as before stated. ' Cf. Svetäsvatara, p. 347.
• Cl. Kasha, p. 152, and comment there, where the eye is said to stand for all the senses.
Kaita, p. 149; Svetasvatara, pp. 346-348, also p. 330 (should it be manisha there instead of manviso ?). The meanings of the three words are difficult to fix accurately. Sankara varies in his interpre.
Digitized by Google