Indian Antiquary Vol 58

Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications

Page 10

THE INDIAN ANTIQUARY
(JANUARY, 1929
Yama: "There shines not the sun, normoon and stars; those lightnings shine not-how then this earthly) fire? Him even when he shines everything shines with and by; all this universe reflects the light of his brightness."189
Vallt VI. That eternal fig-tree190 has its roots above and its branches downwards; that is the light, that is Brahman, that even is called immortality. In it all the worlds have their support, no one goes beyond it. Just that is it.191 (1)
And all this world has come forth in the stirring breath; those who know this for a great fear, & raised thunderbolt, become immortal.19 (2)
From fear of it fire burns ; from fear of it the sun glows. From fear of it runs Indra and Vayu and Death as the fifth 193 (3).
If here one has been able to obtain enlightenment even before the dissolution of the body194 then one is fit for embodiment in the heavenly worlds.196 (4)
As in a mirror thus in the Self, as in a dream thus in the world of the Fathers; as seen reflected in water thus in the world of the Gandharvas, as in Shadow and Light thus in the Brahman-world.196 (5)
Having considered the separate existence of the senses and the rise and setting of them separately manifesting themselves the wise man grieves not. (6)
Higher than the senses is mind, higher than mind is intellect; higher than intellect is the great Atman, higher than the great one is the unmanifested 107 (7)
Higher than the unmanifested stands Spirit, the all-pervading, without qualities. That man who has come to know him is released and goes to immortality,197 (8)
His form is not openly visible, none whatsoever beholds him with the eye. One can imagine198 him with the heart, with wisdom, with the mind. Those who know that become immortal.199 (9)
When the five organs of knowledge together with the mind are brought to a standstill and the intellect no more moves they call that the highest state 200 (10)
189 Cf. Mund. Up. ii, 2, 10; Svet. Up. vi, 14. The first line is metrically very incorrect.
190 The asvattha, of course, is the Ficus religiosa; but the idea of the tree with its roots above is un. doubtedly taken from the banyan-tree, the Ficus indica. Cl., however, Hill Bhagavadgita, p. 236 sq.
101 This verse together with connected material from the Upanisads has been dealt with by the lato Professor von Schroeder in an accomplished paper published in the Festechrift E. Kuhn (1916), p. 59 sq. c. with this verse Svet. Up. iii, 9; Mahandr. Up. X, 20; Bhagavadgita XV, 1.
102 This verse is fairly unintelligible. In a kir should be omitted on metrical reasons. 103 Cf. Taitt. Up. ii, 8, 1. 104 With the words prak-sar rasya visrasa, cf. 5, 4 supra.
135 There are different readings, but the best one is undoubtedly evargeru lokesu as suggested by Bohtlingk. Whitney reads with the Vulgata sargeņu bokepu; Professor Geldner reads sarvepu lokeru ; one MS. has earveru kaleru (cf. Weber, Ind. Stud. ii, 196 n.)
198 Metrically this verse is entirely hopeless, though we can, no doubt, trace fragments of old Tripfubhs in it. Thus in the first lino wo might easily read yatha svapne tathains pitfloke ; and the last line also soome to contain the reminiscence of a Tripubh-pdda. The words pariva dadrde look fairly suspicious, but I do not know how to amend ther.
197 These two versos are somewhat different from 3, 10-11 supra.
108 abhi-kļp- here must mean this, as has already been assumed by Professor Geldner (and partly already by Böhtlingk.)
199 With this verse of. Svet. Up. iv, 20 and iii, 13; MBh. V, 1747. Professor Geldner reada enam instead of etad, which seems scarcely necessary.
200 cf. Maitr. Up. vi, 30.