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CHAPTER XVI, 5.
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are qualities appertaining to the quality of goodness. Grief, wrath, persistent hatred, these are stated to be qualities appertaining to the quality of passion. Sleep, sloth, and delusion, these three qualities are qualities appertaining to the quality of darkness. Cutting these off by multitudes of arrows', a courageous man, free from sloth, having a tranquil self, and senses controlled, is energetic about subjugating others". On this, people who know about ancient times celebrate verses which were sung of old by the king Ambarisha, who had become tranquil in mind). When vices were in the ascendant, and good (men) were oppressed, Ambarisha, of great glory, forceably possessed him.
the beginning. Pleasure he takes to mean 'pride felt in supposing oneself to possess some merit,' and joy that produced when impending danger is averted. As to the next triad, the text is again unsatisfactory. The text printed in the edition which contains Nilakantha's commentary, is 'desire, anger,' &c. There is nothing about them in the commentary. Arguna Misra's text is the one we have adopted. He says, 'grief, pain caused by loss of what is desired; anger, the pain caused by the counteraction of one's attempts to injure another; persistent hatred, the pain caused by believing another to be doing barm to oneself.' Persistent hatred is Nilakantha's interpretation. I think his interpretation is preferable. The two triads seem to be based on one principle of gradation. The distinctive marks of the three qualities are pleasure, pain, and delusion respectively, and those characterise the three triads slated in the lext. See Sånti Parvan (Moksha), chap. 194, st. 37 seq.
" Tranquillity and so forth, Nilakantha; practising yoga or concentration of mind, Arguna Misra.
• I.e. external, says Arguna Misra; external foes of one's own emancipation is, I presume, what is meant.
• Arguna Misra says, 'bis own and those of others.' Nilakantha takes good to mean not men, but tranquillity, &c. The next sentence seems rather to militate against this view, which in itself is not a well-founded one.
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