Difference between revisions of "Mahabharata Santi Parva Chapter 213:2"

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In consequence of the past thoughts of sound that are awakened in it, the Soul, subjected to such influences, receives the organ of hearing. Similarly, from attachment to forms, its eye is produced, and from its longing after scent its organ of smelling. From thoughts of touch it acquires the skin. In the same way the five-fold breaths are acquired by it, viz., Prana, Apana, Vyana, Udana, and Samana, which contribute to keep the body agoing. Encased in body with all limbs fully developed in consequence (as shown above) of past acts, the Soul takes birth, with sorrow, both physical and mental, in the beginning, middle, and end. It should be known that sorrow springs from the very fact of acceptance of body (in the womb). It increases with the idea of Self. From renunciation of these (attachments which are the cause of birth), sorrow meets with an end. He that is conversant with sorrow's end attains to Emancipation<ref>.[I do not follow Nilakantha in his grammatical exposition of the second line. That exposition seems to be very far-fetched. Besides tebhyah tyagat for tesham tyagat is no violence to grammar, the use of the ablative in this sense not being infrequent in these writings.] </ref>Both the origin and the destruction of the senses rest in the attribute of Passion. The man of wisdom should act with proper scrutiny with the aid of the eye constituted by the scriptures.<ref>[Women have before (vide verse 9 of this section) been said to be the embodiment of the senses and as antarhitah in Rajas or Passion. The senses, therefore, are, it is concluded here, originated in Rajas. By the destruction, again, of Rajas, they may be destroyed. What is wanted, therefore, is the conquest of Rajas or Passion. This may be effected with the aid of the eye whose vision has been sharpened by scriptural knowledge.]</ref> The senses of knowledge, even if they succeed in earning all their objects, never succeed in overwhelming the man that is without thirst. The embodied Soul, by making its senses weak, escapes the obligation or rebirth."'"<ref>[After indriyartham, as explained by the commentator, prapyapi is understood. There are two classes of indriyas, viz., those of knowledge and those for the performance of acts. Escapes the obligation of rebirth, i.e., attains to Emancipation.]</ref>
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In consequence of the past thoughts of sound that are awakened in it, the Soul, subjected to such influences, receives the organ of hearing. Similarly, from attachment to forms, its eye is produced, and from its longing after scent its organ of smelling. From thoughts of touch it acquires the skin. In the same way the five-fold breaths are acquired by it, viz., Prana, Apana, Vyana, Udana, and Samana, which contribute to keep the body agoing. Encased in body with all limbs fully developed in consequence (as shown above) of past acts, the Soul takes birth, with sorrow, both physical and mental, in the beginning, middle, and end. It should be known that sorrow springs from the very fact of acceptance of body (in the womb). It increases with the idea of Self. From renunciation of these (attachments which are the cause of birth), sorrow meets with an end. He that is conversant with sorrow's end attains to Emancipation<ref>.[I do not follow Nilakantha in his grammatical exposition of the second line. That exposition seems to be very far-fetched. Besides tebhyah tyagat for tesham tyagat is no violence to grammar, the use of the ablative in this sense not being infrequent in these writings.] </ref>Both the origin and the destruction of the senses rest in the attribute of Passion. The man of wisdom should act with proper scrutiny with the aid of the eye constituted by the scriptures.<ref>[Women have before (vide verse 9 of this section) been said to be the embodiment of the senses and as antarhitah in Rajas or Passion. The senses, therefore, are, it is concluded here, originated in Rajas. By the destruction, again, of Rajas, they may be destroyed. What is wanted, therefore, is the conquest of Rajas or Passion. This may be effected with the aid of the eye whose vision has been sharpened by scriptural knowledge.]</ref> The senses of knowledge, even if they succeed in earning all their objects, never succeed in overwhelming the man that is without thirst. The embodied Soul, by making its senses weak, escapes the obligation or rebirth.<ref>[After indriyartham, as explained by the commentator, prapyapi is understood. There are two classes of indriyas, viz., those of knowledge and those for the performance of acts. Escapes the obligation of rebirth, i.e., attains to Emancipation.]</ref>
 
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Latest revision as of 01:16, 3 September 2017

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Mahabharata Santi Parva (Mokshadharma Parva) Chapter 213:2


In consequence of the past thoughts of sound that are awakened in it, the Soul, subjected to such influences, receives the organ of hearing. Similarly, from attachment to forms, its eye is produced, and from its longing after scent its organ of smelling. From thoughts of touch it acquires the skin. In the same way the five-fold breaths are acquired by it, viz., Prana, Apana, Vyana, Udana, and Samana, which contribute to keep the body agoing. Encased in body with all limbs fully developed in consequence (as shown above) of past acts, the Soul takes birth, with sorrow, both physical and mental, in the beginning, middle, and end. It should be known that sorrow springs from the very fact of acceptance of body (in the womb). It increases with the idea of Self. From renunciation of these (attachments which are the cause of birth), sorrow meets with an end. He that is conversant with sorrow's end attains to Emancipation[1]Both the origin and the destruction of the senses rest in the attribute of Passion. The man of wisdom should act with proper scrutiny with the aid of the eye constituted by the scriptures.[2] The senses of knowledge, even if they succeed in earning all their objects, never succeed in overwhelming the man that is without thirst. The embodied Soul, by making its senses weak, escapes the obligation or rebirth.[3]

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References

  1. ↑ .[I do not follow Nilakantha in his grammatical exposition of the second line. That exposition seems to be very far-fetched. Besides tebhyah tyagat for tesham tyagat is no violence to grammar, the use of the ablative in this sense not being infrequent in these writings.]
  2. ↑ [Women have before (vide verse 9 of this section) been said to be the embodiment of the senses and as antarhitah in Rajas or Passion. The senses, therefore, are, it is concluded here, originated in Rajas. By the destruction, again, of Rajas, they may be destroyed. What is wanted, therefore, is the conquest of Rajas or Passion. This may be effected with the aid of the eye whose vision has been sharpened by scriptural knowledge.]
  3. ↑ [After indriyartham, as explained by the commentator, prapyapi is understood. There are two classes of indriyas, viz., those of knowledge and those for the performance of acts. Escapes the obligation of rebirth, i.e., attains to Emancipation.]