Vinaya Texts

SR No.: 007684
Original Sutra Author: N/A
Author: T W Rhys Davids, Hermann Oldenberg
Publisher: Oxford
Publication Year: 1881
Total Pages: 2523
Language: English
Classification: Book_English
File Size: 47 MB

Page 639

IV ADHYAYA, 3 BRÂHMANA, 23.
169
his wish, in which no wish is left,-free from any sorrow 1
22. “Then a father is not a father, a mother not a mother, the worlds not worlds, the gods not gods, the Vedas not Vedas. Then a thief is not a thief, a lank murderer not a murderer, a Kandala 3 not a Kandala, a Paulkasa + not a Paulkasa, a Sramanaó not a Sramana, a Tâpasa & not a Tâpasa. He is not followed by good, not followed by evil, for he has then overcome all the sorrows of the heart?
23. And when it is said that) there in the Sushupti) he does not see, yet he is seeing, though he does not see 8. For sight is inseparable from the
ala, chandel
1 The Kanvas read sokântaram, the Mâdhyandinas asokântaram, but the commentators arrive at the same result, namely, that it means sokasünyam, free from grief. Sankara says: sokântaram sokakkhidram sokasünyam ityetak, khokamadhyaman iti vâ; sarvathâpy asokam. Dvivedaganga says : na vidyate soko 'nta madhye yasya tad asokântaram (ra, Weber) sokasünyam.
2 Bhrunahan, varishthabrahmahantâ. 3 The son of a Sudra father and a Brâhmana mother. 4 The son of a Sudra father and a Kshatriya mother. 6 A mendicant. * A Vânaprastha, who performs penances.
? I have translated as if the text were ananvâgatah punyena ananvâgatah pâpena. We find anvâgata used in a similar way in $& 15, 16, &c. But the Kânvas read ananvâgatam punyena ananvâgatam pâpena, and Sankara explains the neuter by referring it to rûpam (rūpaparatvân napumsakalingam). The Mâdhyandinas, if we may trust Weber's edition, read ananvâgatah punyenânvâgatah pâpena. The second anvâgatah may be a mere misprint, but Dvivedaganga seems to have read ananvâgatam, like the Kânvas, for he says : ananvâgatam iti rûpavishayo napumsakanirdesah.
8 This is the old Upanishad argument that the true sense is the Self, and not the eye. Although therefore in the state of profound sleep, where the eye and the other senses rest, it might be said that the purusha does not see, yet he is a seer all the time, though he does not see with the eye. The seer cannot lose his character
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