Part 10 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[Latin Version]
OUPNEK’HAT 28.um, KARBHEH.
N.° C XXXVI.
Pag. 282, lin. 2; Karbheh.
In Mahabar. 12 Porb. part. 2, fol. 559 v.garbeheh, id est, [x] tschak (djak) in medio tui est.
Samskretice, garbhaha, equa plena; garbhini, mulier praegnans, ipse foetus.
Hujus Oupnek'hat sensus sat clarus est. Verum, ut medicinae et chirurgiae veteris aut externae periti, Indicam cum recenti conferre queant, textum totum Persice, caracteribus Europaeis, cum brevi rerum indicatione, hic dare, ut Indicae historiae naturalis specimen, ab re haud esse opinor.
Solis Anglis vocalium differentia difficultatem parere poterit; cum autem duo exemplaria pretiosi illius operis penes se habeant pronunciationem et versionem meam cum textu caracteribus Persicis scripto, comparare amabunt linguarum Orientalium scientes et gnari.
Textum integrum iisdem litteris, quemadmodum Institutes political and military, written originally in the Mogul language, by the great Timour.... translated into Persian .... anno 1783, ediderunt, orbi erudito offerre, gente opulenta, sagaci, omnis gloriae avida, ut et textum originale Samskreticum, Calcuttoe typis dare, dignum esset incoeptum.
Sex Asiaticarum inquisitionum1 [Asiatick Researches: or Transactions of the Society instituted in Bengal, for inquiring into the history and antiquities, the arts, sciences and litterature of Asia. Printed.... from the Calcutta edition. Lond. (1801), in 8.° 6 vol. ] tomos, Calcuttoe primum publicatos, diligenter perlegi. Curiosos, amatores, sic vocant, inter Calcuttanos academicos; criticos vero litteratores, D. Jones e vivis erepto, video nullos saltem perpaucos. Tentamina, inprimis quod ad linguas, litteraturam, philosophiam Indicam, eruditos auctores, quibus ad manum docti Noudia et Benares Brahmanes, Pandetan, tantummodo dedisse certe dolendum est. [x] Oupnek’hat nomen nullibi apparet, etiam quando agitur de litteratura Indica (T. I, N.° XVIII, p. 340-344-355). Fugeritne tot solertes oculos, opus rarum et antiquum, quod mihi ex Oud provincia, [x] Bahar contigua, missum; quod ipse clarissimus D. Boughton Rouse e Bengala in Angliam attulit, cujusque specimen sub nomine: A prayer.... from a Persic version of Dara Schekoo, [x] Institutes etc. by Timour, anno 1783, ad calcem inseruit; academiae Calcuttanae, anno 1784, praeside D. Jones, institutae, haud sane ignotum?
Mirum similiter Anglos [x] Bombaye 22 Kenericas inscriptiones1 [Zend-Av. T. I, 1.re part. p. CCCXCV.], nitide exscriptas, cum accurata insulae Salcette, et celebrium Keneri monumentorum delineatione et descriptione, nondum promulgasse. Bellatores subjugant, mercatores acquirunt: et post centum annos non magis quam initio cognita regio. Haec indicasse sufficiat.
***
OUPNEK’HAT KAR (vel GAR)BHEH. Ms. fol. 175r. vers. p. 232.
Az Athrban Beid Brahm Badia Keh Eelm Tohid Ast Bah Schenakhtan Hak An Eelm Badan Ensan Ast.
Az indjehet hakikat in badan gofteh mischavad.
Elementa et partes corporis humani.
In badan az pandj (5) tschiz tarkib iafteh ast o hameischah darmian pandj (5) tschiz mibaschad o schasch tschiz negahdarendeh ouneid o be schasch (6) reisman bastah schodeh ast haft dehat iaani haft nottfeh darmian oust o seh (3) khaltt daroust o dou (2) djai paedaesch darad o tschahar khorakh darad ve in tschisha dar badan hameh djandaran ast.
Horum omnium expositio. Quinque res e quibus componitur corpus humanum: terra, aqua, ignis, ventus (aer), bhout akasch.
Az pandj (5) tschizi keh tarkib oust in pandj (5) ast ke khak o ab o atasch o bad o Bhout akasch baschad khak kedam ast o ab kedam ast o atesch kedam ast o bad kedam ast o Bhout akasch kedam ast har tscheh dar badan sakti darad an khak ast o har tscheh ravendeh o djari schavendeh ast an ab ast o har tscheh garmi darad an ateschast iaani herarat o har tscheh harkat darad an bad ast har manfedz khord o kalan ke hast an Bhout akasch ast.
Quinque res in quibus est corpus: pulvis, aqua, ignis, ventus, bhout akasch.
O pandj (5) tschizi ke badan daran mibaschad khak badanra negahmidarad o ab khakra khanir (pag. 233) mikhonad ve atesch badanra pokhteh o roschan mikonad o bad badanra namou midehed Bhout akasch badanra dja midehed tschenantscheh az damidan schischehguer schischah schekem paeda mikonad o pehen mischavad pas dam schischguer bemanzeleh bad baschad ke schiscehra kalan mikonad o manfedzi ke schischehguer az an manfedz damideh o schekem schischehra kalan namuodeh ast an bemanzeleh Bhout akasch ast ke djai midehed barai schanidan avaz dar gosch dja dadeh ast barai lamas postra dja dadeh ast tscheh lamaseh az post badan ast o barai didan schekelha o rang’ha tschaschmra dja dadeh ast o barai guereftan mezeh zabanra dja dadeh barai guereftan bouha binira dja dadeh ast o barai guereftan lezzat eezzou makhsoussra dja dadeh ast o barai dafee kardan fassleh makaadra dja dadeh ast barai famidan aakelra dja dadeh ast obarai khaesch delra dja dadeh ast.
Bhout akasch merum organum, instrumentum, cujus ope, medio, intellectus et voluntas operationes suas exequuntur.
O barai harf zadan gouiaira dja dadeh ast.
Sex res quae corpus custodiunt; sex funes quibus ligatur; escae sunt sex saporibus distinctae, scilicet, dulce, asperum, salsum, amarum, acre, dactilus immaturus.
Ve an schasch tschiz keh negarendeh (lege: negah darendeh) badan and schasch taam ast schirin o tarsch o nemekin o talkh o teiz o ramkhat hamin schasch ras an ast o schasch ressmani ke badan ban basteh schodeh ast ke ghedah menhasser ast ve in schasch o badanra kaim darad.
Decem res quae corpori robur dant; scilicet septem sonorum (tonorum) genera, et audire nuncium bonum, et audire nuncium malum, et nomen rerum: amplius septem funes qui in medio corporis sunt; nempe, album, et rubrum, et nigrum, et viride, et roseum, et flavum, et ssandalinum (infra, N.° CXLII, p. 257); quibus septem coloribus in corpore septem guttas (humores) esse cognoscitur: chyli, sanguinis, carnis, pinguedinis, nervi, medullae, spermatis formatio.
O deh tschiz diguer ast ke badanra kowat midehed haft sour iaani haft aheng o schanidan khabar khosch o schanidan khabar bad o nam tschisha (pag. 234) o diguer ast haft rasan ke dar mian badanast safid o sourkh o siah o sabz o goulgoun o zerd o ssandeli az hamin haft rang maaloum mischavad ke dar mian badan haft nottfeh ast ve az khordan gheda rasan mischavad iaani kilous mischavad az an rasan khoun mischavad ve az khoun goscht mischavad ve az goscht tscherbi mischavad ve az tscherbi pey mischavad az pey ostokhan maghz mischavad az maghz asset nottfeh mischavad.
Unde conceptus proveniat.
O vakti ke bakimandeh khoun heizz zan baad az paki dar rehem mimanad o nottfeh mard ban makhloutt mischavad ve az atesch schahawat o atesch safra o madad pran bad in har dou bedjosch darmiaiad bamel baham mirasad.
A Creatore gradatim, per partes, succedentibus a conceptus momento diebus, mensibus, usque ad mensem septimum, quo anima corpori jungitur, et octavum, hominis formatio.
Dar in aalem ravesch paeda kardan afridgar barin nohist dar hascht p’her ke schabaneh rouz baschad in nottfeh o khoun baham djosch mikhorad o ghalyzz schodeh khallat (halfeh) mischavad dar haft schabaneh rouz diguer baham midjoschad metfel hebab beland mischavad o dar panzdah (15) schabaneh rouz diguer goscht pareh nerm mischavad o dar iek mah an goscht pareh sakht mischavad o dar mah dou(iou)m an goscht pareh sar paeda mikonad o dar mah scioum dast o pai baham mirasanad o dar mah tschaharom angoschthai dost o pa o schekem o (pag. 235) kamar baham rasanideh bedjonbesch | pran dar harkat miaiad o dar mah pandjom (5) ostokhan poscht sakht o mazzboutt mischavad o dar mah schaschom (6) mehelhai havas douroust mischavad o dar mah haftom scheoour baham mirasanad o dar mah haschtom (8) eezza o kowa ou kamel mischavand.
Causa partialis productionis maris vel feminae, vel amasii impotentis, hermaphrodyti. (Supra, N.° CXII, pag. 135, Annotation. p. 589-593).
Agar nottfeh mard dar vakt iekdja schodan mani bar khoun bakimandeh heizz ziadah ast peser mischavad ve agar khoun bakimandeh heizz bar mani mard ziadah baschad dokhter mischavad ve agar har dou beraber baschad kheir mischavad.
Quare, unde filius vel filia cum corporis defectibus nascantur.
O dar vakt mobaschrat o madjameet har kedam mard o zan ke khoschhal nabaschad o delesch bitakarrar baschad khahe peser khahe dokhter ke motavallad kardad meeioub baschad ve ia na bina schavad ia schel schavad ia kouz poscht schavad ia past kad schavad ia az aksam aaebha aaebi daschtah baschad.
Quid gemellos efficiat.
Ve agar dar vakt dakhel schodan nottfeh mard dar rehem zan zoureh apan bad baschad apan bad nottfehra dou hessch mikonad o dou farzand tavam motavallad mischavad.
Mense octavo, homine perfecto, parvulus nomini Dei maschghouli facit, de eo meditatur, se ex viginti quatuor principiis provenisse, et suum djiw atma, ab iis separatum, in haec ingressum intelligit: 24 hominis principia.
Dar mah haschtom ke djamii eezza ttefl be kamel mirasad o djamii havas ou kowat miguirad an ttefl maschghouli pranou ke oum baschad mikonad o mifahmad ke man az in bist o tschahar asel bahamrasideh am ieki aoudia1 [Mata, voluntas, affectus, amor.] keh nadani baschad o diguer (pag. 236) mehtat2 [Supra, T. I, Monit. p. XIV, mahanat.] ke aakel awel baschad diguer ahankar3 [Personalitas, quod ens rationale esse suum constituit.] ke sefet man goftan baschad diguer pandj (5) aansser basitt o diguer pandj (5) aansser kasif ke khak o ab o atesch o bad bhout akasch baschad o deh has zzaher o batten o del o midanad ke djiw atmai man ke rouh baschad az inha djoudast keh amadeh dar inha dakhel schodeh ast.
Quomodo in ventre matris parvulus nutriatur et crescat.
O tschizi ke mader mikhorad ghedai lattif an az rah naf ban ttefl mirasad o ghedai ou schodeh sabab namou ou mikardad.
Mense nono, puerulus omnibus partibus perfectus, opus bonum et malum intelligit; praecedentium miseriarum reminiscens, se soli Deo adhaesurum, si e ventre matris feliciter exeat, promittit et spondet: verum angustae viae molestia, lugens tum egressus, venti [x] aoudia, seu ignorantiae flatu, nominis Dei, et eorum quae sibi proposuerat oblitus, rursus in mundo operum purorum et malorum vinculo stringitur.
O dar mah nohom ke kamel mikardad o djamii tanzelat ve seir ou ke dar aanasser o djemadat o nabatat kardeh ast iad miaiad ve aamel neik o badra mifahmad o midanad ke besiar seir kardeh am advar o attvar ttey kardeh am o darial gham o djar ghark schodeh am agar az schekem mader bar amadam ia maschghouli hak khaham kard ia maarefat hak khaham varzid ke anha khalass konendeh az aamel neik o bad and o restegari bakhschendeh and haman rah khaham guereft bedzati ke hameh aalem daroust berasam ve an dzat padeschah hameh ast o sahib bezorg hameh ast ba in arzouha matavadjeh baramadan az schekem mischavad o dar vakt bar amadan az der makssouss tschoun badjehet tangui rah azar mikaschad lehadza dar anvakt guirieh mikonad ve an arzouha faramousch mikonad baadaz baramadan baoudia keh bad aoudiast iaani (pag. 237) djehel o nadani ast hamin ke baou rasideh hameh tschizhai ke dar iad khod dascht keh pranou baschad iaani nam bezorg khoda o ttalab khoda o diguer tschizha madzkour schod hamehra faramousch mikonad az hamin djeheteh baz mostahaf aamel mischavad o dar aamel neik o bad dar miaiad,
Tres res mixtae, in homine.
O seh (3) khaltti keh dar bddan ast seh (3) ssefet ast radj o tam o sat ke eidjad o abka o afna baschad paeda schod o moddat maahoud manad baadazan dar khahad goudzascht.
Duo productionis loci.
O dou djai paedaesch peder o maderast ke paedah konendeh ounid az ssolb peder barmiaiad o dar rehem mader parvaresch miiabad.
In corpore tres ignes, cognitionis, visus, stomachi; quatuor eduliorum genera, seu cibum sumendi modi.
Ve in badanra ke scherir migouiand barai anast ke se (3) atesch dar badan mibaschad ieki atesch kian ke nour maarefat baschad dou(iou)m atesch binai ke nour tschaschm baschad seyoum atesch maadeh ke herarat gharizi baschad ke in tschahar kasm ghedara ke ieki djaveidan o khordan o dou(iou)m aschamidan metsel schir o ab o seyoum lesidan o tschaharum makidanast metsel schir ke az pestan mimakand hezzem mikonad atesch binai binendeh ssourathast ve atesch kian ke nour maarefat ast aamelhai neik o badra misozad ve kitsch namigoudzarad.
In homine duo agentia korban (sacrificium), scilicet, djiw atma et cor; et una femina; intellectus, uxor agentis, scilicet, ejus comes assiduus.
O dou aamel o iek zan ke aamel konendeh korban and ieki djadjman nam darad ke aamel konendeh (pag. 238) ast dou(iou)m Brahma nam darad ke az ghalatt kardan aamel khabardar mibaschad seioum zan djadjman ast dar badan hamin schakhss djiw atma bemanzeleh djadjman ast ke saheb korban ast o del be djai brahma st ke khabardar ast az ghalatt nakardan aamel o aakel bemanzeleh zan djadjman ast ke hameischah hamrah djiw atma mibaschad.
Quomodo homo ipse, ejus partes cum materiales, tum spirituales, sacrificium, et quae ad illud pertinent, constituant.
O ssaber kardan be manzeleh dantschehna st ehram bastan baschad o pandj hes zzaher bemanzeleh zzerouf aamel korban and o didan o schanidan bouidan o lamseh o dzaekeh bemanzeleh pandj tschizi keh mokarrer ast ke dar atesch miandazand o khahesch o herss o ghazzab be manzeleh djanouarani ke dar dtesch miandazand o mouhai badan bemanzeleh kah ast ke dar korban bekar miborand o sar bemanzeleh zzerfi ke dar an tschizi pokhteh dar atesch miandazand o dehen bemanzeleh ateschi ast ke tschizhai korban dar an miandazand har ke in noo korbanra badanad natitscheh hameh korbanhai baou mirasad ve ou dar band aamel namimanad.
Corporis partes singulatim numeratae, ponderatae; calva, ossa, dentes, musculi, nervi, tendones, venae, cor, lingua, bilis, phlegma, sperma, pinguedo, urina, excrementum solidum.
Kaseh sar admi tschahar partscheh ast ke baham paivasteh ast o schanzdeh (16) ostekhan dar har dou karaat darad ke hascht iek ttaraf ast ve hascht taraf diguer o si o dou (32) dandan darad ke schanzdeh (16) balast o schanzdeh (16) pain o iekssad o haft marm darad iaani djahai ke bezzarb ia bezakham rasidan darandjaha besiar azar mikaschad o mimirad o iekssad o haschtad peivand darad o nohssad ney darad ke peivandhara mazzboutt darand ve haftssad rag darad ke rah raftan guedai lattif o khoun ast o si (3) ssad o schasst ostehkan darad o tschahar kerour o pendjah (50) lak pascham dar badan darad vazan goscht nilouferi schanzdeh (16) dam ast o vazan zaban bist o tschahar dam vazan ssafri ke dar badan admi ast si o dou dam ast o vazan bleghmi ke dar badan admi ast iek ssad o bist o hascht (28) dam ast o vazan nottfeh ke dar admist hascht dam ast (pag. 240) vazan tscherbi badan admi schasst o tschahar dam ast ve in vazanha ke madzkour schod berai adam ssahih almezadj ast o vazan boul o ghaiett mokarrer nist bedjeheteh ankeh agar ziadeh bekhorad o ziadeh biaschamad anha ziadeh schavad agar ham bekhorad o kam biaschamad anha ham kam mikardad.
Beatitas, corporis hominis, particulatim considerati, cognitioni addicta.
Pilad rek’heschir goft ke danestan khalfat o hakikat badan ensan ke az in tschisha bahamrasideh ve akher maadoum schodani ast rah mart o restegari ast tamam schod Oupnek'hat Karbheh az Athrban beid.
Pag. 232, lin. 4, 6, 8; Brahm badia... corporis humani est... hoc corpus... compositionem obtinuit.
E corporis humani cognitione, [x] Brahm cognitio: unde corporis humani, ejus elementorum, partium fusa descriptio.
Pag. 233, lin. 19; corpus est (sunt), lege: corpus sunt. Lin. 22, et alimentum; lege: quod alimentum.
Pag. 234, lin. 22, ebulliunt; lege: ebullit (ebulliunt).
Pag. 235, lin. 10, aquam genitalem; lege: potest: aqua genitalis.... super. Lin. 13, 14, aequalia sint; lege: aequalia sit (aequalia sint). Lin. 27, adveniunt... sumunt; lege: advenit (adveniunt)... sumit (sumunt).
Pag. 236, lin. 26, 27, penultima, ultima; pag. 237, lin. 1, 4, 6: Et in tempore.... (causa) angustae viae, molestationem .... oblita facit aoudia..... insipientia omne oblitum.... malum ingreditur.
Hic quoddam, ut in nota I observavi, agnosci potest peccatum originale, malorum spiritualium causa; homine, primum innoxio, et dum e vulva exit, doloris physici vi, et quasi invito, pristinam innocentiam amittente. Inde sequitur operum purorum et malorum, scilicet boni et mali mistura; quae quidem malorum physicorum, hominem, dum vivit, obsidentium, hunc mundum deturpantium, fons et origo.
Pretiosum antiquae veritatis, per manus Indorum doctoram, sub metempsychosis forma (p. 236, lin. 15, 16; multa itinera feci, mansiones et regiones peragratus sum), ad nos usque delatum testimonium. Sic vetera concordant, critico et sapienti oculo considerata, monumenta.
Oupnek'hat, by Anquetil Duperron
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Part 10 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[English Version by Google Translate]
OUPNEK'HAT 28.um, KARBHEH.
No. 1036
Pag. 282, lin. 2; Karbheh.
In Mahabar. 12 share 2, fol. 559 v. garbeheh, that is, [x] tschak (djak) is in your midst.
Samskretic, garbhaha, a full mare; garbini, a pregnant woman, the fetus itself.
The meaning of this Oupnek'hat is quite clear. It is true that, in order that experts in old or foreign medicine and surgery may compare the Indian with the recent, I do not think it out of place to give here the whole text in Persian, in European characters, with a brief indication of the facts, as a specimen of the natural history of India.
The difference between English vowels is difficult to bear; and when two copies of that precious work are close at hand, the pronunciation and my version with the text written in Persian characters, those who know and know the Oriental languages will love to compare.
The complete text of the same letters, as Institutes political and military, written originally in the Mogul language, by the great Timour.... translated into Persian.... in the year 1783, they published, to offer to the learned world, a wealthy, shrewd nation, eager for all glory , so that it would be worth while to give the original Samskretic text to the Calcutta press.
Six Asiatic researches1 [Asiatick Researches: or Transactions of the Society instituted in Bengal, for inquiring into the history and antiquities, the arts, sciences and literature of Asia. Printed.... from the Calcutta edition. London (1801), in 8.° 6 vol. ] I carefully read the volumes first published in Calcutta. The curious, the lovers, so they call it, among the Calcutta academics; but literary critics, except Mr. Jones was rescued from life, I see none, at least very few. It is surely to be regretted that the attempts, first of all, on the languages, literature, and philosophy of India, by learned authors, to whom the learned Noudia and Benares Brahmins, Pandetan, have given only so much. [x] The name Oupnek'hat does not appear anywhere, even when dealing with Indian literature (T. I, No. 18, p. 340-344-355). Will the rare and ancient work that was sent to me from the province of Oud, [x] adjoining Bahar, flee from so many clever eyes? that the illustrious Mr. Boughton Rouse himself brought from Bengal into England, a specimen of each under the name: A prayer... from a Persian version of Dara Schekoo, [x] Institutes etc. by Timour, in 1783, inserted at the heel; of the Calcutta Academy, founded in 1784, by the president of D. Jones, certainly not unknown?
Similarly strange to the English [x] Bombay 22 Keneric inscriptions1 [Zend-Av. T. I, 1.re part. p. 395.], neatly copied, with a detailed outline and description of the island of Salcette, and of the famous monuments of Keneri, had not yet been published. They subdue the warriors, acquire the merchants: and after a hundred years the region is no more known than at first. Suffice it to say these things.
***
OUPNEK'HAT KAR (or GAR)BHEH. Ms. fol. 175 r. verse p. 232.
Az Athrban Beid Brahm Badia Keh Eelm Tohid Ast Bah Schenakhtan Hak An Eelm Badan Ensan Ast.
Az indjehet hakikat in badan gofteh mischavad.
Elements and parts of the human body.
In badan az pandj (5) tschiz tarkib iafteh ast o hameischah darmian pandj (5) tschiz mibaschad o schasch tschiz negahdarendeh ouneid o be schasch (6) reisman bastah schodeh ast haft dehat iaani haft nottfeh darmian oust o seh (3) khaltt daroust o dou (2) djai paedaesch darad o tschahar khorakh darad ve in tschisha dar badan hameh djandaran ast.
Horum omnium expositio. Quinque res e quibus componitur corpus humanum: terra, aqua, ignis, ventus (aer), bhout akasch.
Az pandj (5) tschizi keh tarkib oust in pandj (5) ast ke khak o ab o atasch o bad o Bhout akasch baschad khak kedam ast o ab kedam ast o atesch kedam ast o bad kedam ast o Bhout akasch kedam ast har tscheh dar badan sakti darad an khak ast o har tscheh ravendeh o djari schavendeh ast an ab ast o har tscheh garmi darad an ateschast iaani herarat o har tscheh harkat darad an bad ast har manfedz khord o kalan ke hast an Bhout akasch ast.
Quinque res in quibus est corpus: pulvis, aqua, ignis, ventus, bhout akasch.
O pandj (5) tschizi ke badan daran mibaschad khak badanra negahmidarad o ab khakra khanir (pag. 233) mikhonad ve atesch badanra pokhteh o roschan mikonad o bad badanra namou midehed Bhout akasch badanra dja midehed tschenantscheh az damidan schischehguer schischah schekem paeda mikonad o pehen mischavad pas dam schischguer bemanzeleh bad baschad ke schiscehra kalan mikonad o manfedzi ke schischehguer az an manfedz damideh o schekem schischehra kalan namuodeh ast an bemanzeleh Bhout akasch ast ke djai midehed barai schanidan avaz dar gosch dja dadeh ast barai lamas postra dja dadeh ast tscheh lamaseh az post badan ast o barai didan schekelha o rang’ha tschaschmra dja dadeh ast o barai guereftan mezeh zabanra dja dadeh barai guereftan bouha binira dja dadeh ast o barai guereftan lezzat eezzou makhsoussra dja dadeh ast o barai dafee kardan fassleh makaadra dja dadeh ast barai famidan aakelra dja dadeh ast obarai khaesch delra dja dadeh ast.
Bhout akasch is a mere organ, an instrument, by means of which the intellect and the will carry out their operations.
O barai harf zadan gouiaira dja dadeh ast.
Six things which protect the body; six cords with which he is bound; meat is distinguished by six tastes, namely, sweet, rough, salty, bitter, pungent, unripe.
Ve an schasch tschiz keh negarendeh (read: negah darendeh) badan and schasch taam ast schirin o tarsch o nemekin o talkh o teiz o ramkhat hamin schasch ras an ast o schasch ressmani ke badan ban basteh schodeh ast ke ghedah menhasser ast ve in schasch o badanra kaim darad
Ten things which give strength to the body; namely, the seven kinds of sounds (tones), and to hear good news, and to hear bad news, and the name of things: moreover, seven cords which are in the middle of the body; namely, white, and red, and black, and green, and pink, and yellow, and sandalwood (below, No. C42, p. 257); by which seven colors are known to be seven drops (humors) in the body: chyle, blood, flesh, fat, nerve, marrow, sperm formation.
O deh tschiz diguer ast ke badanra kowat midehed haft sour iaani haft aheng o schanidan khabar khosch o schanidan khabar bad o nam tschisha (pag. 234) o diguer ast haft rasan ke dar mian badanast safid o sourkh o siah o sabz o goulgoun o zerd o ssandeli az hamin haft rang maaloum mischavad ke dar mian badan haft nottfeh ast ve az khordan gheda rasan mischavad iaani kilous mischavad az an rasan khoun mischavad ve az khoun goscht mischavad ve az goscht tscherbi mischavad ve az tscherbi pey mischavad az pey ostokhan maghz mischavad az maghz asset nottfeh mischavad.
Unde conceptus proveniat.
O vakti ke bakimandeh khoun heizz zan baad az paki dar rehem mimanad o nottfeh mard ban makhloutt mischavad ve az atesch schahawat o atesch safra o madad pran bad in har dou bedjosch darmiaiad bamel baham mirasad.
A Creatore gradatim, per partes, succedentibus a conceptus momento diebus, mensibus, usque ad mensem septimum, quo anima corpori jungitur, et octavum, hominis formatio.
Dar in aalem ravesch paeda kardan afridgar barin nohist dar hascht p’her ke schabaneh rouz baschad in nottfeh o khoun baham djosch mikhorad o ghalyzz schodeh khallat (halfeh) mischavad dar haft schabaneh rouz diguer baham midjoschad metfel hebab beland mischavad o dar panzdah (15) schabaneh rouz diguer goscht pareh nerm mischavad o dar iek mah an goscht pareh sakht mischavad o dar mah dou(iou)m an goscht pareh sar paeda mikonad o dar mah scioum dast o pai baham mirasanad o dar mah tschaharom angoschthai dost o pa o schekem o (pag. 235) kamar baham rasanideh bedjonbesch | pran dar harkat miaiad o dar mah pandjom (5) ostokhan poscht sakht o mazzboutt mischavad o dar mah schaschom (6) mehelhai havas douroust mischavad o dar mah haftom scheoour baham mirasanad o dar mah haschtom (8) eezza o kowa ou kamel mischavand.
Causa partialis productionis maris vel feminae, vel amasii impotentis, hermaphrodyti. (Supra, N.° CXII, pag. 135, Annotation. p. 589-593).
Agar nottfeh mard dar vakt iekdja schodan mani bar khoun bakimandeh heizz zayatah ast peser mischavad ve agar khoun bakimandeh heizz bar mani mard zayatah baschad dokhter mischavad ve agar har dou bebarar baschad kheir mischavad.
Why is it that a son or daughter is born with physical defects?
O dar vakt mobaschrat o madjameet har kedam mard o zan ke khoschhal nabaschad o delesch bitakarrar baschad khahe peser khahe dokhter ke motavallad kardad meeioub baschad ve ia na bina schavad ia schel schavad ia kouz poscht schavad ia past kad schavad ia az aksam aaebha aaebi daschtah baschad .
What do the twins do?
Ve agar dar vakt dakhel schodan nottfeh mard dar rehem zan zoureh apan bad baschad apan bad nottfehra dou hessch mikonad o dou farzand tavam motavallad mischavad.
In the eighth month, as a perfect man, the little one makes a maschghouli to the name of God, meditates on it, that he came from twenty-four principles, and understands that his djiw atma, separated from them, entered into these: 24 principles of man.
Dar mah haschtom ke djamii eezza ttefl be kamel mirasad o djamii havas ou kowat miguirad an ttefl maschghouli pranou ke oum baschad mikonad o mifahmad ke man az in bist o tschahar asel bahamrasideh am ieki aoudia1 [Mata, voluntas, affectus, amor.] keh nadani baschad o diguer (pag. 236) mehtat2 [Supra, T. I, Monit. p. XIV, mahanat.] ke aakel awel baschad diguer ahankar3 [Personalitas, quod ens rationale esse suum constituit.] ke sefet man goftan baschad diguer pandj (5) aansser basitt o diguer pandj (5) aansser kasif ke khak o ab o atesch o bad bhout akasch baschad o deh has zzaher o batten o del o midanad ke djiw atmai man ke rouh baschad az inha djoudast keh amadeh dar inha dakhel schodeh ast.
Quomodo in ventre matris parvulus nutriatur et crescat.
O tschizi ke mader mikhorad ghedai lattif an az rah naf ban ttefl mirasad o ghedai ou schodeh sabab namou ou mikardad.
In the ninth month, the child, perfect in all respects, understands good and bad work; remembering his previous miseries, he would cling to God alone, if he came out of his mother's womb successfully, he promises and pledges: but the trouble of the narrow way, he mourned and then went out, the wind [x] heard, or the blast of ignorance, forgetting the name of God and what he had proposed to him, again in the world he is bound by the chain of pure and evil works.
O dar mah nohom ke kamel mikardad o djamii tanzelat ve seir ou ke dar aanasser o djemadat o nabatat kardeh ast iad miaiad ve aamel neik o badra mifahmad o midanad ke besiar seir kardeh am advar o attvar ttey kardeh am o darial gham o djar ghark schodeh am agar az shekem mader bar amadam ia maschghouli hak khaham kard ia maarefat hak khaham varzid ke anha khalass konendeh az aamel neik o bad and o restegari bakhschendeh and haman rah khaham guereft bedzati ke hameh aalem daroust berasam ve an dzat padeschah hameh ast o sahib bezorg hameh ast ba in arzouha matavadjeh baramadan az shekem mischavad o dar vakt bar amadan az der makssouss tschoun badjehet tangui rah azar mikaschad lehadza dar anvakt guirieh mikonad ve an arzouha faramousch mikonad baadaz baramadan baoudia keh bad aoudiast iaani (page 237) djehel o nadani ast hamin ke baou rasideh hameh tschizhai ke dar iad khod dascht keh pranou baschad iaani nam bezorg khoda o ttalab khoda o diguer tschizha madzkour schod hamehra faramousch mikonad az hamin djeheteh baz mostahaf aamel mischavad o dar aamel neik o bad dar miaiad,
Tres res mixtae, in homine.
O seh (3) khaltti keh dar bddan ast seh (3) ssefet ast radj o tam o sat ke eidjad o abka o afna baschad paeda schod o moddat maahoud manad baadazan dar khahad goudzascht.
Duo productionis loci.
O dou djai paedaesch peder o maderast ke paedah konendeh ounid az ssolb peder barmiaiad o dar rehem mader parvaresch miiabad.
In corpore tres ignes, cognitionis, visus, stomachi; quatuor eduliorum genera, seu cibum sumendi modi.
Ve in badanra ke scherir migouiand barai anast ke se (3) atesch dar badan mibaschad ieki atesch kian ke nour maarefat baschad dou(iou)m atesch binai ke nour tschaschm baschad seyoum atesch maadeh ke herarat gharizi baschad ke in tschahar kasm ghedara ke ieki djaveidan o khordan o dou(iou)m aschamidan metsel schir o ab o seyoum lesidan o tschaharum makidanast metsel schir ke az pestan mimakand hezzem mikonad atesch binai binendeh ssourathast ve atesch kian ke nour maarefat ast aamelhai neik o badra misozad ve kitsch namigoudzarad.
In homine duo agentia korban (sacrificium), scilicet, djiw atma et cor; et una femina; intellectus, uxor agentis, scilicet, ejus comes assiduus.
O dou aamel o iek zan ke aamel konendeh korban and ieki djadjman nam darad ke aamel konendeh (pag. 238) ast dou(iou)m Brahma nam darad ke az ghalatt kardan aamel khabardar mibaschad seioum zan djadjman ast dar badan hamin schakhss djiw atma bemanzeleh djadjman ast ke saheb korban ast o del be djai brahma st ke khabardar ast az ghalatt nakardan aamel o aakel bemanzeleh zan djadjman ast ke hameischah hamrah djiw atma mibaschad.
Quomodo homo ipse, ejus partes cum materiales, tum spirituales, sacrificium, et quae ad illud pertinent, constituant.
O ssaber kardan be manzeleh dantschehna st ehram bastan baschad o pandj hes zzaher bemanzeleh zzerouf aamel korban and o didan o schanidan bouidan o lamseh o dzaekeh bemanzeleh pandj tschizi keh mokarrer ast ke dar atesch miandazand o khahesch o herss o ghazzab be manzeleh djanouarani ke dar dtesch miandazand o mouhai badan bemanzeleh kah ast ke dar korban bekar miborand o sar bemanzeleh zzerfi ke dar an tschizi pokhteh dar atesch miandazand o dehen bemanzeleh ateschi ast ke tschizhai korban dar an miandazand har ke in noo korbanra badanad natitscheh hameh korbanhai baou mirasad ve ou dar band aamel namimanad.
Corporis partes singulatim numeratae, ponderatae; calva, ossa, dentes, musculi, nervi, tendones, venae, cor, lingua, bilis, phlegma, sperma, pinguedo, urina, excrementum solidum.
Kaseh sar admi tschahar partscheh ast ke baham paivasteh ast o schanzdeh (16) ostekhan dar har dou karaat darad ke hascht iek ttaraf ast ve hascht taraf diguer o si o dou (32) dandan darad ke schanzdeh (16) balast o schanzdeh (16) pain o iekssad o haft marm darad iaani djahai ke bezzarb ia bezakham rasidan darandjaha besiar azar mikaschad o mimirad o iekssad o haschtad peivand darad o nohssad ney darad ke peivandhara mazzboutt darand ve haftssad rag darad ke rah raftan guedai lattif o khoun ast o si (3) ssad o schasst ostehkan darad o tschahar kerour o pendjah (50) lak pascham dar badan darad vazan goscht nilouferi schanzdeh (16) dam ast o vazan zaban bist o tschahar dam vazan ssafri ke dar badan admi ast si o dou dam ast o vazan bleghmi ke dar badan admi ast iek ssad o bist o hascht (28) dam ast o vazan nottfeh ke dar admist hascht dam ast (pag. 240) vazan tscherbi badan admi schasst o tschahar dam ast ve in vazanha ke madzkour schod berai adam ssahih almezadj ast o vazan boul o ghaiett mokarrer nist bedjeheteh ankeh agar ziadeh bekhorad o ziadeh biaschamad anha ziadeh schavad agar ham bekhorad o kam biaschamad anha ham kam mikardad.
The happiness of the body of man, considered in detail, is attached to knowledge.
Pilad rek'heschir goft ke danestan khalfat o hakikat badan ensan ke az in tschisha bahamrasideh ve akher maadoum schodani ast rah mart o restegari ast tamam schod Oupnek'hat Karbheh az Athrban beid.
Pag. 232, lin. 4, 6, 8; Brahm badia... is of the human body... this body... got the composition.
From the knowledge of the human body, [x] the knowledge of Brahm: hence the detailed description of the human body, its elements, its parts.
Pag. 233, lin. 19; the body is (are), read: they are the body. Lin. 22, and food; read: what food
Pag. 234, lin. 22, they boil; read: it boils (boils).
Pag. 235, lin. 10, genital water; read: can: genital water.... over. Lin. 13, 14, let them be equal; read: be equal (be equal). Lin. 27, they arrive... they take; read: he arrives (they arrive)... he takes (they take)
Pag. 236, lin. 26, 27, penultimate, last; page 237, lin. 1, 4, 6: And at the time... (cause of) the narrow way, the trouble... forgets the audia..... all oblivion is forgotten... evil enters.
Here something, as I observed in note 1, can be recognized as original sin, the cause of spiritual evils; man, at first harmless, and as he comes out of the womb, by force of physical pain, and as if against his will, losing his former innocence. From this follows the works of pure and evil, that is, mixtures of good and evil; which indeed is the source and origin of physical evils, which besiege man while he lives, and distort this world.
The precious ancient truth, through the hands of the Indian doctor, under the form of metempsychosis (p. 236, lines 15, 16; I have made many journeys, I have passed through mansions and regions), is a testimony that has been brought down to us. Thus the ancient records, considered with a critical and wise eye, agree.
[English Version by Google Translate]
OUPNEK'HAT 28.um, KARBHEH.
No. 1036
Pag. 282, lin. 2; Karbheh.
In Mahabar. 12 share 2, fol. 559 v. garbeheh, that is, [x] tschak (djak) is in your midst.
Samskretic, garbhaha, a full mare; garbini, a pregnant woman, the fetus itself.
The meaning of this Oupnek'hat is quite clear. It is true that, in order that experts in old or foreign medicine and surgery may compare the Indian with the recent, I do not think it out of place to give here the whole text in Persian, in European characters, with a brief indication of the facts, as a specimen of the natural history of India.
The difference between English vowels is difficult to bear; and when two copies of that precious work are close at hand, the pronunciation and my version with the text written in Persian characters, those who know and know the Oriental languages will love to compare.
The complete text of the same letters, as Institutes political and military, written originally in the Mogul language, by the great Timour.... translated into Persian.... in the year 1783, they published, to offer to the learned world, a wealthy, shrewd nation, eager for all glory , so that it would be worth while to give the original Samskretic text to the Calcutta press.
Six Asiatic researches1 [Asiatick Researches: or Transactions of the Society instituted in Bengal, for inquiring into the history and antiquities, the arts, sciences and literature of Asia. Printed.... from the Calcutta edition. London (1801), in 8.° 6 vol. ] I carefully read the volumes first published in Calcutta. The curious, the lovers, so they call it, among the Calcutta academics; but literary critics, except Mr. Jones was rescued from life, I see none, at least very few. It is surely to be regretted that the attempts, first of all, on the languages, literature, and philosophy of India, by learned authors, to whom the learned Noudia and Benares Brahmins, Pandetan, have given only so much. [x] The name Oupnek'hat does not appear anywhere, even when dealing with Indian literature (T. I, No. 18, p. 340-344-355). Will the rare and ancient work that was sent to me from the province of Oud, [x] adjoining Bahar, flee from so many clever eyes? that the illustrious Mr. Boughton Rouse himself brought from Bengal into England, a specimen of each under the name: A prayer... from a Persian version of Dara Schekoo, [x] Institutes etc. by Timour, in 1783, inserted at the heel; of the Calcutta Academy, founded in 1784, by the president of D. Jones, certainly not unknown?
Similarly strange to the English [x] Bombay 22 Keneric inscriptions1 [Zend-Av. T. I, 1.re part. p. 395.], neatly copied, with a detailed outline and description of the island of Salcette, and of the famous monuments of Keneri, had not yet been published. They subdue the warriors, acquire the merchants: and after a hundred years the region is no more known than at first. Suffice it to say these things.
***
OUPNEK'HAT KAR (or GAR)BHEH. Ms. fol. 175 r. verse p. 232.
Az Athrban Beid Brahm Badia Keh Eelm Tohid Ast Bah Schenakhtan Hak An Eelm Badan Ensan Ast.
Az indjehet hakikat in badan gofteh mischavad.
Elements and parts of the human body.
In badan az pandj (5) tschiz tarkib iafteh ast o hameischah darmian pandj (5) tschiz mibaschad o schasch tschiz negahdarendeh ouneid o be schasch (6) reisman bastah schodeh ast haft dehat iaani haft nottfeh darmian oust o seh (3) khaltt daroust o dou (2) djai paedaesch darad o tschahar khorakh darad ve in tschisha dar badan hameh djandaran ast.
Horum omnium expositio. Quinque res e quibus componitur corpus humanum: terra, aqua, ignis, ventus (aer), bhout akasch.
Az pandj (5) tschizi keh tarkib oust in pandj (5) ast ke khak o ab o atasch o bad o Bhout akasch baschad khak kedam ast o ab kedam ast o atesch kedam ast o bad kedam ast o Bhout akasch kedam ast har tscheh dar badan sakti darad an khak ast o har tscheh ravendeh o djari schavendeh ast an ab ast o har tscheh garmi darad an ateschast iaani herarat o har tscheh harkat darad an bad ast har manfedz khord o kalan ke hast an Bhout akasch ast.
Quinque res in quibus est corpus: pulvis, aqua, ignis, ventus, bhout akasch.
O pandj (5) tschizi ke badan daran mibaschad khak badanra negahmidarad o ab khakra khanir (pag. 233) mikhonad ve atesch badanra pokhteh o roschan mikonad o bad badanra namou midehed Bhout akasch badanra dja midehed tschenantscheh az damidan schischehguer schischah schekem paeda mikonad o pehen mischavad pas dam schischguer bemanzeleh bad baschad ke schiscehra kalan mikonad o manfedzi ke schischehguer az an manfedz damideh o schekem schischehra kalan namuodeh ast an bemanzeleh Bhout akasch ast ke djai midehed barai schanidan avaz dar gosch dja dadeh ast barai lamas postra dja dadeh ast tscheh lamaseh az post badan ast o barai didan schekelha o rang’ha tschaschmra dja dadeh ast o barai guereftan mezeh zabanra dja dadeh barai guereftan bouha binira dja dadeh ast o barai guereftan lezzat eezzou makhsoussra dja dadeh ast o barai dafee kardan fassleh makaadra dja dadeh ast barai famidan aakelra dja dadeh ast obarai khaesch delra dja dadeh ast.
Bhout akasch is a mere organ, an instrument, by means of which the intellect and the will carry out their operations.
O barai harf zadan gouiaira dja dadeh ast.
Six things which protect the body; six cords with which he is bound; meat is distinguished by six tastes, namely, sweet, rough, salty, bitter, pungent, unripe.
Ve an schasch tschiz keh negarendeh (read: negah darendeh) badan and schasch taam ast schirin o tarsch o nemekin o talkh o teiz o ramkhat hamin schasch ras an ast o schasch ressmani ke badan ban basteh schodeh ast ke ghedah menhasser ast ve in schasch o badanra kaim darad
Ten things which give strength to the body; namely, the seven kinds of sounds (tones), and to hear good news, and to hear bad news, and the name of things: moreover, seven cords which are in the middle of the body; namely, white, and red, and black, and green, and pink, and yellow, and sandalwood (below, No. C42, p. 257); by which seven colors are known to be seven drops (humors) in the body: chyle, blood, flesh, fat, nerve, marrow, sperm formation.
O deh tschiz diguer ast ke badanra kowat midehed haft sour iaani haft aheng o schanidan khabar khosch o schanidan khabar bad o nam tschisha (pag. 234) o diguer ast haft rasan ke dar mian badanast safid o sourkh o siah o sabz o goulgoun o zerd o ssandeli az hamin haft rang maaloum mischavad ke dar mian badan haft nottfeh ast ve az khordan gheda rasan mischavad iaani kilous mischavad az an rasan khoun mischavad ve az khoun goscht mischavad ve az goscht tscherbi mischavad ve az tscherbi pey mischavad az pey ostokhan maghz mischavad az maghz asset nottfeh mischavad.
Unde conceptus proveniat.
O vakti ke bakimandeh khoun heizz zan baad az paki dar rehem mimanad o nottfeh mard ban makhloutt mischavad ve az atesch schahawat o atesch safra o madad pran bad in har dou bedjosch darmiaiad bamel baham mirasad.
A Creatore gradatim, per partes, succedentibus a conceptus momento diebus, mensibus, usque ad mensem septimum, quo anima corpori jungitur, et octavum, hominis formatio.
Dar in aalem ravesch paeda kardan afridgar barin nohist dar hascht p’her ke schabaneh rouz baschad in nottfeh o khoun baham djosch mikhorad o ghalyzz schodeh khallat (halfeh) mischavad dar haft schabaneh rouz diguer baham midjoschad metfel hebab beland mischavad o dar panzdah (15) schabaneh rouz diguer goscht pareh nerm mischavad o dar iek mah an goscht pareh sakht mischavad o dar mah dou(iou)m an goscht pareh sar paeda mikonad o dar mah scioum dast o pai baham mirasanad o dar mah tschaharom angoschthai dost o pa o schekem o (pag. 235) kamar baham rasanideh bedjonbesch | pran dar harkat miaiad o dar mah pandjom (5) ostokhan poscht sakht o mazzboutt mischavad o dar mah schaschom (6) mehelhai havas douroust mischavad o dar mah haftom scheoour baham mirasanad o dar mah haschtom (8) eezza o kowa ou kamel mischavand.
Causa partialis productionis maris vel feminae, vel amasii impotentis, hermaphrodyti. (Supra, N.° CXII, pag. 135, Annotation. p. 589-593).
Agar nottfeh mard dar vakt iekdja schodan mani bar khoun bakimandeh heizz zayatah ast peser mischavad ve agar khoun bakimandeh heizz bar mani mard zayatah baschad dokhter mischavad ve agar har dou bebarar baschad kheir mischavad.
Why is it that a son or daughter is born with physical defects?
O dar vakt mobaschrat o madjameet har kedam mard o zan ke khoschhal nabaschad o delesch bitakarrar baschad khahe peser khahe dokhter ke motavallad kardad meeioub baschad ve ia na bina schavad ia schel schavad ia kouz poscht schavad ia past kad schavad ia az aksam aaebha aaebi daschtah baschad .
What do the twins do?
Ve agar dar vakt dakhel schodan nottfeh mard dar rehem zan zoureh apan bad baschad apan bad nottfehra dou hessch mikonad o dou farzand tavam motavallad mischavad.
In the eighth month, as a perfect man, the little one makes a maschghouli to the name of God, meditates on it, that he came from twenty-four principles, and understands that his djiw atma, separated from them, entered into these: 24 principles of man.
Dar mah haschtom ke djamii eezza ttefl be kamel mirasad o djamii havas ou kowat miguirad an ttefl maschghouli pranou ke oum baschad mikonad o mifahmad ke man az in bist o tschahar asel bahamrasideh am ieki aoudia1 [Mata, voluntas, affectus, amor.] keh nadani baschad o diguer (pag. 236) mehtat2 [Supra, T. I, Monit. p. XIV, mahanat.] ke aakel awel baschad diguer ahankar3 [Personalitas, quod ens rationale esse suum constituit.] ke sefet man goftan baschad diguer pandj (5) aansser basitt o diguer pandj (5) aansser kasif ke khak o ab o atesch o bad bhout akasch baschad o deh has zzaher o batten o del o midanad ke djiw atmai man ke rouh baschad az inha djoudast keh amadeh dar inha dakhel schodeh ast.
Quomodo in ventre matris parvulus nutriatur et crescat.
O tschizi ke mader mikhorad ghedai lattif an az rah naf ban ttefl mirasad o ghedai ou schodeh sabab namou ou mikardad.
In the ninth month, the child, perfect in all respects, understands good and bad work; remembering his previous miseries, he would cling to God alone, if he came out of his mother's womb successfully, he promises and pledges: but the trouble of the narrow way, he mourned and then went out, the wind [x] heard, or the blast of ignorance, forgetting the name of God and what he had proposed to him, again in the world he is bound by the chain of pure and evil works.
O dar mah nohom ke kamel mikardad o djamii tanzelat ve seir ou ke dar aanasser o djemadat o nabatat kardeh ast iad miaiad ve aamel neik o badra mifahmad o midanad ke besiar seir kardeh am advar o attvar ttey kardeh am o darial gham o djar ghark schodeh am agar az shekem mader bar amadam ia maschghouli hak khaham kard ia maarefat hak khaham varzid ke anha khalass konendeh az aamel neik o bad and o restegari bakhschendeh and haman rah khaham guereft bedzati ke hameh aalem daroust berasam ve an dzat padeschah hameh ast o sahib bezorg hameh ast ba in arzouha matavadjeh baramadan az shekem mischavad o dar vakt bar amadan az der makssouss tschoun badjehet tangui rah azar mikaschad lehadza dar anvakt guirieh mikonad ve an arzouha faramousch mikonad baadaz baramadan baoudia keh bad aoudiast iaani (page 237) djehel o nadani ast hamin ke baou rasideh hameh tschizhai ke dar iad khod dascht keh pranou baschad iaani nam bezorg khoda o ttalab khoda o diguer tschizha madzkour schod hamehra faramousch mikonad az hamin djeheteh baz mostahaf aamel mischavad o dar aamel neik o bad dar miaiad,
Tres res mixtae, in homine.
O seh (3) khaltti keh dar bddan ast seh (3) ssefet ast radj o tam o sat ke eidjad o abka o afna baschad paeda schod o moddat maahoud manad baadazan dar khahad goudzascht.
Duo productionis loci.
O dou djai paedaesch peder o maderast ke paedah konendeh ounid az ssolb peder barmiaiad o dar rehem mader parvaresch miiabad.
In corpore tres ignes, cognitionis, visus, stomachi; quatuor eduliorum genera, seu cibum sumendi modi.
Ve in badanra ke scherir migouiand barai anast ke se (3) atesch dar badan mibaschad ieki atesch kian ke nour maarefat baschad dou(iou)m atesch binai ke nour tschaschm baschad seyoum atesch maadeh ke herarat gharizi baschad ke in tschahar kasm ghedara ke ieki djaveidan o khordan o dou(iou)m aschamidan metsel schir o ab o seyoum lesidan o tschaharum makidanast metsel schir ke az pestan mimakand hezzem mikonad atesch binai binendeh ssourathast ve atesch kian ke nour maarefat ast aamelhai neik o badra misozad ve kitsch namigoudzarad.
In homine duo agentia korban (sacrificium), scilicet, djiw atma et cor; et una femina; intellectus, uxor agentis, scilicet, ejus comes assiduus.
O dou aamel o iek zan ke aamel konendeh korban and ieki djadjman nam darad ke aamel konendeh (pag. 238) ast dou(iou)m Brahma nam darad ke az ghalatt kardan aamel khabardar mibaschad seioum zan djadjman ast dar badan hamin schakhss djiw atma bemanzeleh djadjman ast ke saheb korban ast o del be djai brahma st ke khabardar ast az ghalatt nakardan aamel o aakel bemanzeleh zan djadjman ast ke hameischah hamrah djiw atma mibaschad.
Quomodo homo ipse, ejus partes cum materiales, tum spirituales, sacrificium, et quae ad illud pertinent, constituant.
O ssaber kardan be manzeleh dantschehna st ehram bastan baschad o pandj hes zzaher bemanzeleh zzerouf aamel korban and o didan o schanidan bouidan o lamseh o dzaekeh bemanzeleh pandj tschizi keh mokarrer ast ke dar atesch miandazand o khahesch o herss o ghazzab be manzeleh djanouarani ke dar dtesch miandazand o mouhai badan bemanzeleh kah ast ke dar korban bekar miborand o sar bemanzeleh zzerfi ke dar an tschizi pokhteh dar atesch miandazand o dehen bemanzeleh ateschi ast ke tschizhai korban dar an miandazand har ke in noo korbanra badanad natitscheh hameh korbanhai baou mirasad ve ou dar band aamel namimanad.
Corporis partes singulatim numeratae, ponderatae; calva, ossa, dentes, musculi, nervi, tendones, venae, cor, lingua, bilis, phlegma, sperma, pinguedo, urina, excrementum solidum.
Kaseh sar admi tschahar partscheh ast ke baham paivasteh ast o schanzdeh (16) ostekhan dar har dou karaat darad ke hascht iek ttaraf ast ve hascht taraf diguer o si o dou (32) dandan darad ke schanzdeh (16) balast o schanzdeh (16) pain o iekssad o haft marm darad iaani djahai ke bezzarb ia bezakham rasidan darandjaha besiar azar mikaschad o mimirad o iekssad o haschtad peivand darad o nohssad ney darad ke peivandhara mazzboutt darand ve haftssad rag darad ke rah raftan guedai lattif o khoun ast o si (3) ssad o schasst ostehkan darad o tschahar kerour o pendjah (50) lak pascham dar badan darad vazan goscht nilouferi schanzdeh (16) dam ast o vazan zaban bist o tschahar dam vazan ssafri ke dar badan admi ast si o dou dam ast o vazan bleghmi ke dar badan admi ast iek ssad o bist o hascht (28) dam ast o vazan nottfeh ke dar admist hascht dam ast (pag. 240) vazan tscherbi badan admi schasst o tschahar dam ast ve in vazanha ke madzkour schod berai adam ssahih almezadj ast o vazan boul o ghaiett mokarrer nist bedjeheteh ankeh agar ziadeh bekhorad o ziadeh biaschamad anha ziadeh schavad agar ham bekhorad o kam biaschamad anha ham kam mikardad.
The happiness of the body of man, considered in detail, is attached to knowledge.
Pilad rek'heschir goft ke danestan khalfat o hakikat badan ensan ke az in tschisha bahamrasideh ve akher maadoum schodani ast rah mart o restegari ast tamam schod Oupnek'hat Karbheh az Athrban beid.
Pag. 232, lin. 4, 6, 8; Brahm badia... is of the human body... this body... got the composition.
From the knowledge of the human body, [x] the knowledge of Brahm: hence the detailed description of the human body, its elements, its parts.
Pag. 233, lin. 19; the body is (are), read: they are the body. Lin. 22, and food; read: what food
Pag. 234, lin. 22, they boil; read: it boils (boils).
Pag. 235, lin. 10, genital water; read: can: genital water.... over. Lin. 13, 14, let them be equal; read: be equal (be equal). Lin. 27, they arrive... they take; read: he arrives (they arrive)... he takes (they take)
Pag. 236, lin. 26, 27, penultimate, last; page 237, lin. 1, 4, 6: And at the time... (cause of) the narrow way, the trouble... forgets the audia..... all oblivion is forgotten... evil enters.
Here something, as I observed in note 1, can be recognized as original sin, the cause of spiritual evils; man, at first harmless, and as he comes out of the womb, by force of physical pain, and as if against his will, losing his former innocence. From this follows the works of pure and evil, that is, mixtures of good and evil; which indeed is the source and origin of physical evils, which besiege man while he lives, and distort this world.
The precious ancient truth, through the hands of the Indian doctor, under the form of metempsychosis (p. 236, lines 15, 16; I have made many journeys, I have passed through mansions and regions), is a testimony that has been brought down to us. Thus the ancient records, considered with a critical and wise eye, agree.
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Re: Oupnek'hat, by Anquetil Duperron
by admin » Fri Jan 05, 2024 12:11 am
Part 11 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[Latin Version]
Et en, novum scandalum! decimo nono saeculo, primarium dogma, quo Incarnationis mysterium, scilicet Christianae relligionis oeconomia innititur, praesul catholicus, infandum! impugnare non erubescit! Haec leguntur in opusculo, cui titulus: Instruction pastorale de M. l'eveque de Langres (de la Luzerne) sur la revelation (Paris, le Clere, 1801). Signe C. J. Eveq. de Langres; 17 Mars, 1701, p. 52-57.
"N.° XX. Objection. La revelation suppose en lui partialite et cruaute.
"Un quatrieme attribut de Dieu; que les incredules pretendent mettre en opposition avec la revelation, c’est la justice. La loi revelee, disent-ils, n’est pas un bienfait de tous les temps, de tous les pays. Elle date tout au plus du temps de Moyse: elle n’est pas meme universellement repandue. Le genre humain l'ignora long-temps; beaucoup de peuples l'ignorent encore. Peut-on admettre dans Dieu une partialite aussi revoltante? tous les hommes ne sont-ils pas egalement l'ouvrage de ses mains? Il ne doit pas plus aux uns qu'aux autres. Toute acception de personne est une iniquite, dont l'Etre essentiellement juste est incapable. Mais de la, ajoute l'incredulite, resulte une injustice bien plus cruelle encore: c’est de punir des hommes, pour n’avoir pas suivi une loi qu’on ne leur a pas fait connoitre; c’est que Dieu livre a d’eternels tourmens ses creatures personnellement innocentes, des enfans qu’il enleve a la vie avant qu’ils recoivent le bapteme, des infideles a qui il a refuse la connoissance de sa religion. Quel tyran, conclut-on, plus cruel, plus atroce, que le Dieu de la revelation?
N.° xxi. Reponse. Il nest pas vrai que Dieu punisse pour n avoir pas connu sa religion.
"Ce fut dans tous les temps une ruse des ennemis de la foi de calomnier son enseignement, de lui attribuer des erreurs contraires a ce qu'elle professe. Marchant sur les traces de leurs devanciers, les incredules de nos jours renouvellent cet artifice, que les SS. Peres reprochoient a ceux de leurs temps. Nous la desavouons, cette maxime, que l’incredulite affecte d'imputer a notre croyance, que Dieu livre aux flammes eternelles ceux qui n'ont pas ete a portee de connoitre sa religion. Nous portons hautement le defi a ceux qui nous en font l'inculpation, d'en trouver la plus legere trace, soit dans les livres saints qui contiennent notre doctrine, soit dans les decrets de l'Eglise qui l'interpretent."
Illustris auctor in mente non habuit Apostoli eifatum, gratuitam praedestinationem ad felicitatem vel ad calamitatem perpetuam, subfiguris Jacob et Esau, antiqui et novi populi, annuncians.
1 [[x] Rom IX, 11-16 (11 though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— 12 she was told, “The older will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.” 14 What shall we say then? Is there injustice on God’s part? By no means! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion, but on God, who has mercy.)] Cum enim, inquit, nondum nati fuissent; aut aliquid boni egissent, aut mali, ut secundum electionem propositum Dei maneret; non ex operibus, sed ex vocante dictum est ei (Rebeccoe):
Quia major serviet minori, sicut scriptum est: Jacob dilexi, Esau autem odio habui....
Quid ergo dicemus? numquid iniquitas apud Deum? Absit. Moysi enim dicit: miserebor cujus miserebor; et misericordiam proestabo cujus miserebor.
Igitur non volentis neque currentis, sed miserentis est Dei.
"Voice le dogme enseigne par le divin Maitre, transmis par nos peres, defini par les conciles. On n'entre dans le ciel que par l'Eglise, dans l'Eglise que pax le bapteme. Ainsi, tous ceux qui ne se presenteront pas munis du sceau sacre, ne seront pas admis au bonheur du paradis. Le peche dont ils naissent charges les en exdut."
Illos excludit ut Dei inimicos, non simpliciter ut conditionis requisitae expertes.
"Mais ou l'incredule a-t-il puise son assertion, que ce peche, qui nest pas personnellement commis, les livreroit aux tourmens de l'enfer?"
Infans etc. Adae peccatum ipse non commisit; id est, fructum prohibitum non comedit: sed, maledictione in primi hominis posteros pronunciata, gratia habituali, amore Dei, privatus, ejus inimico mancipatus, hostilem erga Creatorem gerit animum, et sic revera ipsius Adae peccati reus, 1 [ ] in quo, inquit Apostolus, omnes
1. [x]. Rom. V, 12. Vide Mandement et Instruction pastorale de M. l'Evique de Soissons (Fitz- James), portant condemnation, 1.° du commentaire latin du Fr. Hardouin, de la C. de J. sur le nouv. Testam, 2.° des trois parties de l'Histoire du peuple de Dieu, par le P. Isaac Joseph Berruyer, de la C. de J. 3.° De plusieurs libelles publies pour la defense de la seconde partie de cette histoire (1760), T. 2, p. 34, 2 Tom. "Ce qui suppose que les enfans eux-memes sont coupables de peche, et que ce qui peche, qui ne peut etre autre que le peche originel, leur est remis par le bapteme." Lib. cit. p. 34-35, 47-51-190. Praestantissimum illud opus, in hac saeculorum faece, ubi optima ingenia abripuit, mentes sapientissimas disjecit, firmissima pectora quassavit, contudit, quasi violento turbine, revolutionis tempestas; ubi destructis theologiae scholis, relligione Christiana vix tolerata, catholica institutio, aviti traditione fulta, dum nullus jam propheta in Israel, et quilibet sacerdos, etiam laicus, rupto subjectionis vinculo, doctorem, parvulae Ecclesiae caput se constituit, languescens, pene nulla est; illustrissimi, bene morati, ac relligionis basi firmiter addicti, Augustae Suessionum episcopi Instructio pastoralis inprimis legenda. Ejus auctorem esse D. Gouelin, fidum, eruditum aequw ac prium theologum, notum est. Cujus alterum opus attent meditatione dignum; scilicet: Acte d'appel de la constitution Unigenitus, et du nouveau catechisme donne par M. Languet, Archeveque de Seris, au futur concile general, interjete par plusieurs cures, chapitres, et autres ecclesiastiques de la ville et du diocese de Sens; et Memoire justijicatif etc. (1742), de peccato originali; et infantium sine baptismo morientium statu. T. 2, p. 741-750. Jesuitica familia paulatim reviviscit. Qui e destructione remanent, abolitionis tempore (ann. 1763, 1765) admodum juvenes erant: quorum plurimi, praesertim inter Gallos, Berruyeri falsa elocutione, liberioribus, impiis conceptibus perculsi, allecti, philosophismi, tunc regnantis, signa secuti sunt. Graviores, ad labescena relligionis Christianae corpus sustentandum vocatos se rati, muris solis adhaerentes, judaicum, id est externum Christianismum, absque mysteriorum redemptions, et praedestinationis, gratiae, amoris Dei expositione, rudibus mentibus, relligionis elementa vix noscentibus, etiam revolutionis oestro percitis, depravatis, solo sacramentorum usu, adjunctis quibusdam ut catholicismi tesseris, v. g. sacri cordis cultu, minus christianis praxibus, missionariorum modo, propinant, assuefaciunt. E veteri clero Gallicano quod superest languidum, senectute confectum, Lazaristarum foetus: quid ab octogenariis et minus gnaris pastoribus, ubi peritum aeque ac vegetem medicum postulant Ecclesiae vulnera, morbi, expectandum? Neotericus seu constitutionalis, ut plurimum, eodem fonte, aliquando deteriori fonte ortus, vera, ut ex eorum Litteris pastoralibus liquet, theologiae principia prorsus ignorat: quandoque foedis scatet erroribus. Quod si cum curia Romana, illaesis Ecclesiae Gallicanae libertatibus, quod dubium, quaelibet pax iniri potest, Concordatum sedes replebit, homines non faciet. Post saevam famem, longos penuriae annos, spem nondum dante terrae ubertate, donec Elias Propheta (doctor) veniat, qui, ut ait Malachias* [Hinneh anoki scholekha lekem et Eliah annabi lifne bo iom Jehova haggadol ve annora: ve hesahib leb abot aal banim we leb banim aal abotam fen abo ve hikketi et haarets kherem. III, 23, 24.], convertat cor patrum ad filios, et cor filiorum ad patres, collecta abundantiae tempore annona vivamus: libros sacros, imitationem Christi, attente meditemur; SS. Patrum, praecipue S. Cypriani et S. Augustini, SS. Doctorum, Thomae et Gersomi, Portus Regii, inprimis Arnaldi et Nicolii, ut jam dixi, et nimium dicere non possum, magni Bossueti opera, medullam, spiritum Christianismi praebentia, quantum potisest, evolvamus, iis vitae rationem, sub legitimorum pastorum regimine, fanatismi, intolerantiae expertes, componamus: felices, heu! si sinceris conatibus Deus summe bonus favere, et pristinum Ecclesiae Gailicanae lumen denuo accendere dignetur.[FOOTNOTE ENDS HERE]
peccaverunt, nisi per baptismum redemptus, corde mutato, amorem Dei habitualem adipiscatur, inferni flammis, ut hoatis, tradendus est.
(S. Augustin. Op. T. 5, serm. 161, col. 776, n. 4. — Serm. 294, de baptismo parvulor. col. 1184, n. 3.)
Dieu n'est-il pas assez puissant pour leur faire un sort qui les exempte du malheur?"
Quare Deus hostem suum (eramus omnes, inquit Apostolus, filii iroe l [[x]. Ephes. II, 3.]), cor Satanae traditum, calamitatis expertem faceret?
Cest de l'Apotre perfide qui devoit le trahir, que J. C. a dit qu'il eut mieux valu pour lui n'etre pas ne. Que deviendra-t- elle donc, cette multitude d'enfans que Dieu n'a pas admis au sacrement de la regeneration? que deviendront tous les hommes de tous les siecles qui, ayant ignore les lois positives, se sont conformes aux principes naturels que leur prescrivoit la raison? Il n'a pas plu a Dieu de nous en instruire; et la revelation, en nous ordonnant de croire ce qu'elle enseigne, nous apprend a respecter ce qu'elle laisse dans l'obscurite. Nous avons droit de juger que ces creatures non coupables d'un Dieu plein de bonte, seront heureuses dans l'etat quil leur a donne. Dieu est juste; de quelque maniere qu'il traite ses creatures, jamais il ne fera d'injustice: voila ce qu'enseigne la foi; mais la elle s'arrete."
Hominem audivimus Dei sensum, judicia, ordinationem more humano pensantem. Nunc divina oracula consulamus. Conclusitenim Deus, inquit Apostolus 1 [[x]. Rom. XI, 32. (Romans 11:32 New International Version 32 For God has bound everyone over to disobedience so that he may have mercy on them all. ) ], omnia in incredulitate, ut omnium misereatur.)] omnia in incredulitate, ut omnium misereatur.
Nulla hic distinctio. Rationis ductum sequens vel non sequens, cuncti, aequaliter, leges positivas ignorantes, sunt in incredulitate, et egent misericordia divina.
Nous avons droit de juger que ces creatures non coupables . . . seront heureuses . . . Dieu est juste.
Ubi jus? Si omnes peccaverunt in Adam, si omnes natura filii irae, quomodo non sontes, non rei? qui peccator, Dei hostis, felicitate frui posset?
Deus est justus: certe. Sed 2 [[x]; Id. IX, 20, 21. (20 Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. 21 For if God did not spare the natural branches, he will not spare you either.)] , O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei, qui se finxit: quid me fecisti sic?
An non habet potestatem figulus luti, ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam? ....
3 [[x]; [x]. Rom XI, 32, 36.(Romans 11:32-36 New International Version 32 For God has bound everyone over to disobedience so that he may have mercy on them all. 33 Oh, the depth of the riches of the wisdom and[a] knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! 34 “Who has known the mind of the Lord? Or who has been his counselor?”[ b] 35 “Who has ever given to God, that God should repay them?”[c] 36 For from him and through him and for him are all things. To him be the glory forever! Amen.) -- Mem. pour les cures de Sens, T. 2, p. 741-749.] O altitudo divitiarum sapientiae et scientioe Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles vioe ejus!
Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?
Aut quis prior dedit illi, et retribuetur ei?
Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in soecula. Amen.
Le commun des docteurs catholiques, conformement a ces principes, etablit que l'ignorance, quils appellent invincible, de la vraie religion, justifie devant Dieu ceux qui n'enfreignent pas la loi naturelle."
Justificat; id est, non puniuntur praecise, quia veram relligionem, quam invincibiliter non cognoverunt, non sunt amplexi: sed, per peccatum originale, peccati rei, veri Dei amoris absentia, Satanae servi, corde corrupto, quod et in infantibus non baptisatis, poenas luunt aeternas: omnes, sive legem naturalem sequantur, sive non, absque verae relligionis, cujus baptisma ostium, cognitione, professione, filii iree. (Vide super hac materia, supra, p. 507, 509: Arnaud, de la necessite de la foi en J. C. pour etre sauve; T. I, pag. 1-4-9, 20, 21, 293, 315, 321, 378; T. 2, pag. 1, 16, 20, 76, 77, 137 etc.) Si de justificatione, quam post mortem felicitas secutura est, agitur, propositio falsa est; quam asserunt Sociniani, factionis Harduini, Berruyeri, id est, Jesuitarum asseclae, incarnationem J. C. hoc modo inutilem reddentes.
Idem asserebant Pelagiani. Mirum sane episcopum catholicum, summi et praestantis viri D. de Malesherbes nepotem, casuisticas quisquilias tanquam communem Ecclesiae doctrinam venditare.
"En quoi consiste-t-elle, cette ignorance invincible? qui est-ce qui la rend telle? a quel degre faut-il qu'elle soit pour excuser l'erreur? Cest ce que Dieu seul connoit, ce qu'il jugera dans sa sagesse et, nous l'esperons, dans sa misericorde.
"L'auteur de la revelation n'est donc point un tyran cruel, comme le repetent ses ennemis. Mais ils pretendent faire de lui au moins un juge partial, qui fait une acception injuste des personnes, en accordant aux uns ce qu'il refuse aux autres."
Quod si his in terris incertum est quod de ignorantia invincibili agitat illustris praesul, nihil in morali affirmandum. Judex supremus nullas delinquentibus poenas potest infligere. Eaedem de summa Dei justitia redeunt difficultates: una manu auctor adstruit, altera diruit.
Pari ratione, iisdem principiis, cum Protestantibus et Mohammedanis iniri poterit concordia, ad Dei ipsius solam cognitionem, quod praesentiam Christi in sacramento Eucharistiae, quod tres personas in Trinitate spectat, rejiciendo. Quisquis Entis supremi opera ratione tueri nititur, immensae et per se stanti moli, qua serius ocyus frangitur, conteritur, debilem manum admovet. Quid sit, non quid aegro et infirmo oculo justum et conveniens videatur, quaerendum.
Pag.237, lin. 15, 19; sunt, lege: est (sunt).
Ibid. lin. ultima: djadjman.
In Mahabar. 12 Porb. 2 part. fol. 477 r. Djadjan, [x]djak per agendum curare, facere. Forte, djadjman, djak man, [x] djak, sacrificii homo.
Pag. 238, lin. 10, 11; dantschehna.
Samskretice, dastam, fascis.
Pag. 239, lin. 18; dam.
Samskretice, daschhati; impensa, sumptus. Danyam, granum, generice tank'heh, moneta. Mahabar. 12 Porb. 2 part .fol. 595 v.
***
OUPNER'HAT 29.um, DJABAL.
N.° CXXVII.
Pag. 241, lin. 2; DJABAL.
Verisimiliter, e nomine [x] Djabal, quisupra, T. I, N.°XII, p. 36.
Lin. 4: Brahspat . . . Djaknoulak .... Kork'hit.
Bhraspat, idem quod Moschsteri, planeta Jupiter (supra, T. I, N.° LXXVI, p. 362; infra, p. 242, lin. 11), [x] deioutai magister (T. I, N.° LXXVI, p. 367).
Djaknoulak, idem qui supra, T. I, N.° XXXII, p. 182; N.° XLI, p. 219.
Kork'hit, urbs antiqua, via, prope Dehli (Mahab. 16, Porb. fol. 778 r.), e ditione [x] Radja Djetaschter). Vide supra, T. I, N.° XXXII, p. 182; Animadversion. p. 514.
Lin. 7, 8, 9, 11, 13, 15; 242, lin. 1, 3. Apmakt est Kork'it . . . Benares . . . djiw atman . . . corpus ... oi Fereschtehhai . . . mokelan sensuum .... Maha diw .... tatoumes.
Samskretice, ap makt, aqua beatitatis. Hoc nomen duabus urbibus, ubi animam exhalantes felicitatem adipisci credebantur, optime convenit; et per comparationem corpori hominis, istis urbibus assimilato, quod ipse has urbes esse scire debet, in quo Enti supremo cultum debitum reddendo, perfectam liberationem djiw atma obtinet; dum Maha diw, unificationis agens, in aure corpus relinquentis, kalmeh, seu formulam liberationis, tatoumes, is tu es, pronunciat (supra, T.I, N.° XVII, p. 65). Idem omnibus animantibus praeceptum. Quemadmodum in Kork'hit oi Fereschtehhai, sic in corpore oi mokelan sensuum adorationem faciunt.
Pag. 242, lin. 19, 20, 21, 23; pag. 243, lin. 2, 6, 7: Atr, unus e septem antiquis rek'heschir, tempore [x] Goutam (supra, T. I, N.° XXVIII, p. 165).
Barna o asi: Barna .... asi . . . . Baransi .... inter duo supercilia est sandha .... pran ....
Sic etiam Benares vocatur Varanasi, in Heetopades; p. 99, fabl. 3, not. 133, p. 310.
Samskretice, bharanam, remedium: asischam, intinxi. Eadem comparatio. Extremitas duorum foraminum nasi, in ima fronte, inter duo supercilia, quo, aspirando, halitum attrahunt, ibique servant, meditando, orando, similis urbi Benares, ubi mori summa felicitas. Eadem praxis in Bhagvat geeta, lect. 5, p. 60, 61; vers. Gall. p. 66, 67 et not. (a).
Samskretice, sandeha, pulchrum esse.
Pag. 243, lin, 24, penultima, ultima; pag. 244, lin. 5, 11, 12; Djank Bram tscharedj . . . Kerhest . . . Ban parust . . . Saniasi.
De celebri Djank, Radjah, vide supra, T. I, N.° XXXII, p. 182.
(Vide quatuor Indorum perfectionis status fuse descriptos, in the law of Menu, interprete Jones, chapt. 2, on education; or on the sacerdotal class, and the first order (lib. cit. T.3, p. 83); chapt. 3, on marriage, or on the second order (lib. cit. p. 119); chapt. 6, on devotion, or on the third and fourth order; lib. cit. p. 225).
Pag. 244, lin. 15, 18; p. 245, lin. 24, 25: volitiones ..... (cingulum) .... projecerit ....
Saniasi verus ille est qui, sive opera relligiosa exequatur, cingulum liget, vel projecerit, corde omnibus volitionibus frigido, iis e corde absolute semotis, uni Deo affixus manet.
Lin. 23, 25: o ignis .... [x] pran aquae genitalis meae ... cum Luce-Ente .... fac pervenire. (Ai atesch . . . . o tou pran mani mara be nourdzat berasan.)
Haec [x] saniasi precatio, ab eo quod supra (T. I, Animadvert. p. 708, 709, et not. 1) de Comite de Senzendorf et Hernbutanis, ejus familia, relatum, parum differt.
Naturam totam semper in actu generationis, seu apparentium productionis, considerat Indus philosophus, et rem, quae istius effectus quasi materia prima est, cum causa, agente universali confundit, ad illud refert.
Lin. 27: e pran meo productus fuisti.
Supra (N.° CXII, p. i3o), pran, ignis factus, sursum venit, deorsum vadit; N.° CXVI, p. 149, e pran, mediate ventus, et e vento ignis producitur.
Pag. 246, lin. 1, 3, 6, 19, 20: Tschetri et Bis . . . . illae, in bello .... [x] Behescht [est] .... Saniasi ....
In morali relligiose politica magni momenti regula: qui muneris, officii sui conditiones, seu opera sedulo exequitur, meritum perfectionis externae, a qua suo statu impeditur, obtinet. Sic miles, strenue pugnando, et Saniasi, qui cum sensibus bellum fortiter gerens; sic aegrotus, mortis momento, alimento parcens, sive qui in aquam, nivem ceciderit: omnes statum suum submisso animo, Enti supremo offerentes, [x] sanias mercedem adipiscuntur.
Attamen divinam et sublimem Joannis doctrinam, in professionibus quaestui et vi nimium deditis, moderationem et mansuetudinem inprimis commendantis, hoc in loco Oupnek'hat non attingit.
1 [[x]. Luc. III, 12-14. (Luke 3:12-14. New International Version. 12 Even tax collectors came to be baptized. “Teacher,” they asked, “what should we do?” 13 “Don’t collect any more than you are required to,” he told them. 14 Then some soldiers asked him, “And what should we do?” He replied, “Don’t extort money and don’t accuse people falsely—be content with your pay.”)] Venerunt autem, inquit Evangelista, et Publicani ut baptizarentur (a Joanne), et dixerunt ad illum: magister, quid faciemus?
At ille dixit ad eos: nihil amplius quam quod constitutum est vobis, faciatis.
Interrogabant autem eum et milites, dicentes: quid faciemus et nos? Et ait illis: neminem concutiatis, neque calumniam faciatis; et contenti estote stipendiis vestris.
Et populus, cui a 14, 15 saeculis, divino beneficio Evangelii lumen affulsit, omne relligionis signum a militari institutione removet! Quasi unquam moralis, jus, justitia in rudibus et violentos actus edoctis mentibus, iis assuefactis cordibus, absque relligionis ductu, debili et toties manca, falsa ratione imprimi possent: quasi magni Turenni, invicti illius militis et ducis emulis, fervidam erga Deum pietatem aeque ac indomitam, peritam et prudentem fortitudinem, ambire non liceret! Prisca fides redibit, et ea comite vetus militum, quoad animam et corpus, educatio.
Pag. 246, lin. 20; pag. 248, lin. penultima: ratio [x] esse saniasi, haac est .... pram hens est.
Hunc summae juxta Indos perfectionis statum, velut merum imaginationis figmentum, velut ultimam fanatismi crisim in ludibria vertent mundi materialis asseclae: stoicam pariter philosophiam irriderent. Novus Epictetus, alto recentium sensualium supercilio, ad stultorum ergastula, ad minus ut ridiculus, si non nocentior, relegandus foret. Nihil nunc arduum aut severum, nisi ut Christianae relligionis foetum, in philosophia morali videre amant; et priorem, pravis affectibus hostem, acriter insectantes, posteriorem eodem odio prosequuntur.
Lin. 23, 24, 25; pag. lin. 23: quamque rem (in) ratione super seipsum ... non faciat, (dicens,) quod ex me (mea) est . . . . et cum aliquo inimicitiam non habuerit .... et unquam aliquid non dicat, quod ex me est (meum est). (Ve hartschizra nesbat bar khod nakonad ke az man ast . . . o ba kasi aadavat na daschtah baschad .... ve harguez tschisira na gouiad ke az man ast.)
Absoluta terrae bonorum derelictio, proprietarii juri ac actioni renunciatio, hic praescribitur. De nulla re, Indo saniasi, dicere licitum: hoc meum est, quemadmodum notis in relligione Christiana relligiosis (S. Francisci familiae); ad quod redit illud Apostoli: 1 [[x]. 1 Cor. VII, 30, 31. (1 Corinthians 7:30-31. New International Version. 30 those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; 31 those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away.)] Qui emunt (sint) tanquam non possidentes; et qui utuntur koc mundo, tanquhm non utentes; ac in memoriam revocat summi magistri effatum: 2 [[x] Marc. X, 21.] Unum tibi deest; vade, qucecunque habes vende, et da pauperibus, et habebis thesaurum in coelo; et veni sequere me (tollens crucem).
In tanta omnium doctrinae moralis regularum oblivione, sociorum, civium, amicorum ut et inimicorum, pro commodo bonorum ingluvie, impudenti direptione; effraenato et generali ad opes, quoquo modo acquirendas, congerendas, concursu, conatu; pauperum, qui diei idolis thus adolere recusant, despectu, etiam vexatione directa vel indirecta; relligionum locorum distantia maxime dissitarum super hujusce modi quisquiliarum vili, periculosa, ut plurimum noxia habita possessione, consensum ostendere, humanitatis causam agere est.
De iis quae inimicitiae, odii motus spectant, eadem concordia.
Ego autem dico vobis, inquit Christus 3 [[x]. Matthew 5:44-45. (New International Version. 44 But I tell you, love your enemies and pray for those who persecute you, 45 that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.)], diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus et calumniantibus vos; ut sitis filii patris vestri, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos.
Indo et Christiano idem hominis cujuslibet amor praescribitur, ut pariter, primi Entis filiis, ejus providentia gubernatis, unam familiam formantibus, ad illud perventuris. Verum et sublime generalis concordiae, dilectionis incitamentum. Bonum publicum, societatis vincula, pacem causatur nuda philosophia: manca sane allegatio, ubi pravorum affectuum motus rationis vocem opprimit, extinguit.
Pag. 246, lin. penultima; pag. 247, lin. 2-4: si .... directorem non inveniat .... Brahm factus sum .... Brahm fiat.
Directore deficiente, qui a seipso saniasi effectus, veram fidem habens, dicit, firma fide, ego Brahm sum, Brahm evadit. Hic observanda, ut in Evangelio, fidei certissimae vis et efficacitas.
1 [[x] Marc. XI, 22-24.] Et respondens Jesus, inquit Evangelista, ait illis (suis discipulis): habete fidem Dei.
Amen dico vobis, quia quicunque dixerit huic monti: tollere, et mittere in mare; et non hoesitaverit iri corde suo, sed crediderit quia quodcunque dixerit, fiat, fiet ei.
Propterea dico vobis, omnia quoecunque orantes petitis, credite quia accipietis et evenient vobis.
Eadem, circa fidei firmae et constantis effectum, actiones quae vim naturae superare videntur, producit generalis in Asia opinio.
Pag. 247, lin. 10, 12: Samourtak . . . . et alii (ab) eis.
Samskretice, samarthaha, homo peritus, foitis, dives, polens, magnas, princeps.
Adalak. Vide supra, T. I, N.° XVII, p. 58; N.° XXXVIII, p. 197.
Sopatkit. Ibid. N.° XVI, p. 50.
Darbasa, antiquus poenitens. MAHABAR. 15 Porb. fol. 769 recto, verso.
Bratheh. Antiquus vir. Id. 12 Porb. 2 part. fol. 538 verso.
Nadak. Nark, antiquus vir mythologicus. Id. fol. 463 v.
Djed bhert Djed, filius [x] Hadjat, vetus Radjah. Id. 13 Porb. fol. 654 v. 666 r.
Detatri. Antiquus rek'heschir. Id. 14 Porb. fol. 745 recto.
Reivank. Ravankoin kern. Vir antiquus. Id. fol. 708 recto.
Pag. 247, 16: In apparenti .... ebrii erant; in interiori, intelligentes .... sunt (erant).
Alta et assidua rerum spiritualium meditatio omnem cultum exteriorem excludit, sensibilibus surdum et caecum reddit: unde homo, interno igne vividus, interna luce fulgens, corporis oculis quasi vini plenus, mentis non compos apparet. Audiens, non audit; videns, non videt, et exteriorem quemdam imbeciliitatis vultum, sensuum organis quasi hebetibus, induit. In Asia, praesertim India, contemplatorum ille status, cui favent aeris temperies, locorum situs, tranquillitas, cibi (orysa, olera, lac), genus, inprimis relligionis institutum, haud rarus, veram, hac in terra, producit libertatem, quam sibi fingere nequeunt semper agentes, semper cursitantes, turbidi 48 latitudinis gradus habitatores.
Ibid. lin. 21; zonam .... non habebant.
Primi sapientes Indi, caeremoniarum hodie adhibitarum immunes, uni Deo attenti: proinde, ut jam observatum, nova, et populi causa efficta, exterior relligionis Indicae facies.
***
OUPNEK'HAT 30.um, MAHA NARAIN.
N.° CXXXIX.
Pag. 249, lin. 2: Maha Narain.
Vide (supra, N.° lxxxvii, p. 1 etc), Oupnek'hat Narain, et Annotation. p. 457-459.
Samskretice, Narayanaha, Beschn interpretatur.
Maha Narain erit magnus, absolutus Narain, Ens supremum, lumen supremum; quod nova laude in hoc Oupnek'hat celebratur.
Qui unicam omnino substantiam agnoscit, omnia quae existunt, videntur, imaginatione, mente concipi possunt, attributa, perfectiones, rationes ei tribuit: hinc primae omnium causae, summi omnium moderatoris, unici in omnibus agentis, mentis humanae vires quasi superans encomium.
Qui vero plura entia confitetur, ut aliarum, a primo Creatore diversarum substantiarum existentiam, veritatem fortius adstruat, illarum qualitates, attributa fuse enumerat, quibus summi opificis, ne operi aliquid detrahat, descriptionem subjungit, essentiam ejus omnimode perfectam parcius extollens. Ea est humana infirmitas! quod attingere nequit, negat vel deprimit.
Ad primum laudis genus referri potest, quod legitur in Evangelio: 1 [[x] ..... [x] Marc. X, 17, 18. Syriace, malkono ttobo .... Omar leh Ieschouaa mono kore at ti ttobo lait ttobo eloen khad aloho. Marc. X, 17, 18; edent. Leusden et Schaaf (1717), p. 108. Vox ttob, uti [x] bonus, in hoc loco, non significat bonum relative, rectum rei statum, quemadmodum Genes. I, 4, et vidit Deus lucem quod esset bona; sed bonum absolute, in se, essentialiter, perfecte. Sensum istum postulat orationis ordo.] Magister bone .... quid me dicis bonum, ait Jesus: nemo bonus nisi solus Deus. Nempe humanitas, quam in me corporis oculis cernis, bono communicato, [x] esse partiali donatur; Verbum, Filius, a Patre; Spiritus sanctus, a Patre et Filio accipit: proinde, solus fons, pater, solus Deus in se, ex se bonus, vera, independens est substantia; quod aequali trium personarum perfectioni, naturae unicae non officit.
Hoc breve commentarium, mihi haud magni momenti, si omnibus theologis statim non arridet, catholicam de tribus Personis fidem simpliciter me tenere sciant; remque, antequam meae explicationi notam inurant, profunde meditari dignentur. Veritas, a principio, per diversa ora manavit, plus aut minus, pro canalium diversitate, alterata. Ejus lineamenta quae supersunt, e veterum, externorum monumentorum ruderibus eruere arduum quidem, at critico et relligioso inquisitore dignum.
Pag. 249, lin. 4: Anbeheh (supra, N.° c, p. 57; anbheteh: infra, p. 251, anph'eh; punctuationis differentia).
Aqua illa, quae littus non habet etc., est humor universalis, mundum penetrans, replens, ambiens, abyssus iste, primordialis aqua, quam super spiritus Dei ferebatur. (Genes. I, 2, 3.)
Lin. 6: majus ingressum est; lege: majus in eam (aquam, anbeheh) ingressum est.
Ens supremum, aquam ingressum, ei vitam et omnia producendi vim inseruit: lin. 23, omnia animantia ex aqua in terra producta fuit (fuerint).
Lin. 19, 20: illud ens est, quod, docti id cum mari maia unum ut fecerunt, texunt. (Ve an dzatist ke aarefan oura ba beher maia ieki kardeh mibafand.)
Maia, error quo entia particularia ex universali oriuntur, oriri censentur, mare est. Docti ens et non ens, veritatem et errorem, unum pannum, telam unam conficiunt: primum, formam, substantiam; secundum, vinculum, subtemen, apparens tantum scientes, videntes.
Pag. 250, lin. 3: Et dicunt, quod verba dulcia et vera et recta, id est (o migouiand ke sokhanhai schirin o hak o rast oust).
Observandum saepius Ens supremum, primum agens, sub verbi (sokhanhai, verba) nomine sese manifestare.
Pag. 251, lin. 2, 12: Haranguerbehah a principali illius aquae, quod ap'heh nomen habet .... apparens fiat .... Pradjapat ....
Ex aqua prima, elementa subtilia, non composita, in quibus et composita, prodierunt.
Lin. 11: Beid dicit, quod ego hanc viam non scio. (O Beid migouiad ke man in rahra namidanam.)
Omnes veritates, specialiter unificationem, quod [x] Porsch in sole spectat (supra, T. I, N.° L, p. 271), in libris Beid non edoceri, expresse declaratur.
Lin. 19, 22, 25: Sol .... particula . . . . e luce Creatoris est .... lux solis, lux Creatoris est.
Sic, in theologia Indica, unitatis absolutae obtentu, materiale et spirituale, creatum et Creator confunduntur; prius particula (dzereh) posterius dicitur.
Lin. penultima, ultima; pag. 252, lin. 1, 2: opulentia .... haec utraque vis .... uxor solis (est) (in hardou kowat zan aftab) .... in latere .... terra .... os apertum ....
Attributa, virtus agentis (hic, solis), ejus uxor. Nox ex uno solis latere, dies ex altero; terra et coelum ejus lumine lucida, seu os ejus apertum.
Pag. 253, lin. 27, 28: O homo! vultus .... non est.
Homo a Lumine-Ente distinguitur; inferior, illud Ens-Lumen non comprehendit, et ab eo comprehenditur.
Pag. 254, lin. 5, 6: Bin Radjah.
Idem qui supra, N.° lxxxviii, p. 9.
Si Bin ille est filius [x] Ank, rex mundi, qui Deum se agnosci voluit (Mahabar. 12 Porb. part. 1, fol. 349 v.); verisimiliter scientiae quam acquisiverat sublimitate, fuerit ultra modum elatus.
Doctum, in culmine potestatis positum, intra limites stare, rarum: probum, prudentem simul et strenuum, supremo regimini aptiorem esse, generis humani probat historia.
Pag. 254, lin. 12, 13, 14: quatuor vox .... tres intra domum corporis est; et una extra ....
Tres illae voces, sunt tres, intra corpus formatae, gradatim e pectore ad os ascendentes; una extra, ea quae ex lingua exit. Vide supra, T. I, N.° lxxix, p. 373.
Lin. penultima, ultima: filum longitudinis (longum), mercedis operum ut scidit.
Pluries de mercedis operum abnegatione dictum.
Super hac materia, vide Bhagwat geeta, lect. V, p. 58; lect. xvii, p. 125-127. Vers. Gallic. p. 63, 64, 142-145.
Pag. 255, lin. 9 Madhou tschehendai.
Madeh djehend, Banparast celebenimus. Mahabar. l2 Porb. part. 2 fol. 478 recto.
Pag. 256, lin. 1, 2, 5, 6: rectum (verum) dicere . . . munificentia, etiam mortificatio est; et korbam facere, etiam mortificatio (riazzat) est.
Recte agere, verum dicere, munificentiam exercere, uti sacrificium facere, mortificatio apud Indos, id est, summae perfectionis meritum habet. Quod fanatismum operum, ut dicunt, surerogationis repellit, et hominem in communi vitae statu, aeterna beatitate dignum statuit.
Lin. 7: et mundus terrae, et mundus [x] fezza, et mundus [x] Behescht, haec quaeque tria (3) Brahm est. (Ve aalem zemin o aalem fezza o aalem behescht in har seh Brahm ast.)
Id est, Ens supremum et unicum. Universitas rerum proinde ens illud unicum est, loca (mundi) etc. quidquid extra existit, mera apparentia. Inde verus spinosismus (vox non terreat, cum, societate nihilominus, quasi plures substantiae existerent, gubernata, nihil inde ordo rerum, ut jam exposui, detrimenti sit accepturus), Indico tamen modo intellectus.
Pag. 256, lin. 18, 19: Quemadmodum extremitatem ... ensis .... ipso hoc modo, oportet quod mendacium et non scientiam, ut consideratum fecit, seipsum (ab illis) servatum habeat. (Hamtschenin baiad keh dorough o nadani molahezz kardeh khodra negahdarad.)
Mendacium et ignorantiam diligenter, summa cura fugiendi praeceptum, expresse adhibita percellenti comparatione, hic injungitur. Textus iste, alterius (supra, N.° CXII, p. 136), ubi quinque mendaciorum genera licita perhibentur, commentarii loco esse potest.
Lin. 22, 23: illud ens cum volitione .... cum voracitate (be kajam ou) intuetur ....
Successiva, inprimis ultima rerum hic indicatur devoratio.
Ibid. lin. 26: septem prati .... septem linguae ignis. Suprk, T. I, N.° lxxxii, p. 383; w.° xxvm, p. 1 65, de septem pran: et T. I, N.° xii, p. 37; N.° xiv, p. 48 (aguen, houter, Mahabar. 12 Porb. 2.e part. fol. 518 v. 630 recto), de septem ignis speciebus, seu linguis, actum est.
Pag. 257, lin. 6, 7, 11; in medio [x] Fereschtehha .... Zehereh .... magnum id est.
Scilicet maximus in omni genere entium est.
Supra (N.° lxxvi, p. 367), Zehereh, Venus planeta, ostad, seu doctor [x] Djenian dicitur. Asiat. Research. T. 2, p. 303.
Ibid. lin. 13, 14: tres colores ... eidjad (inventionis . .) . . .
Tres colores sunt tria supremi artificis atributa; creationis, conservationis, destructionis.
Pag. 257, lin 17-20-21; Et unus djiw atma .... alter .... praeterit.
Duo djiw atma. Alter a maia deceptus, indoctus, entibus singularibus addictus manet; alter, doctus, liber, universalis remanet. Sic rerum productio, seu apparentia, ab eodem atma non producto, qui ratione ad maia, diversus evasit, remansit.
Pag. 268, lin. 22, 23; Domus cordis nilouferi .... domus illius entis magni.
Cor, in medio corporis, domus, sedes Entis supremi.
Pag. 259, lin. 4, 5: sumentem ... manum (varosch dast).
Character [x] Maha diw, seu Entis supremi, omnia in se attrahentis, ut saepe dictum est, et annihilantis.
Lin. ultima, pag. 260, lin. 14: cor .... calor ejus custoditum habet.
Cordis, et rerum ad id pertinentium, ei adjunctarum, satis accurata descriptio.
Pag. 260, lin. 6, 7, 9, 23, 26: foramen valde parvum est .... ignis .... edens bucceam primam .... atma .... Brahm Maha diw .... Beschn .... cum seipso lumen est.
Omnia ad unum, quod sensibus percipi potest, quod homini magis intimum, reducit systema Indicum. Inde ignis, in eo flamma subtilis, cujus in medio, atma ipse, qui Brahma, Maha diw, Beschn: ejus tres proprietates.
Ignis edens escae primam bucceam, est atma aguen roup, id est, atma cum ignis vultu, qui Beischvanr, calor stomachi. Vide supra, T. I, n. liv, p. 274.
Pag. 260, lin. 27, 28; pag. 261, lin. 8, 9, 12, 19: Hic discus solis.... Rak Beid . ... splendescens factus est .... sol, lux est .... Adam .... mokel mortis .... aqua vitae . . . . djiw dtma ....sol est.
Tria Beid, discus, lumen, porsch solis: inde sol omne in natura, totus mundus, et ipse Adam, pater humani generis, et praefectus mortis, aqua vitae, djiw atma etc. est.
Pag. 261 , lin. 25; quem dicunt; lege: quid dicunt.
Pag. 262, lin. 2, 7, 11, 14, 20, 25, ultima; pag. 263, lin. 5, 6-12: rectitudinem magnam dicunt ... mortificationem ... in retentione sensuum internorum .... (externorum) .... munificentia .... opus purum .... magnum dicunt .... productos facere .... natos .... cor majus ....? [x] sanias magnum .... ab omni magnum .... dicunt.
Novem magna; scilicet, rectitudo; mortificatio; retentio sensuum; internorum; externorum; munificentia; opus purum; natos procreare; cor: quare illis hoc nomen. Ordinem observa.
1.° Rectitudo (rast); quod recto, justo, vero conforme, ordinis coeli, venti, solis, sermonis, omnium norma; id est, summum rectum; illud in relligiosa Indorum morali, primum magnum.
2.° Quod hominem in se spectat.
3.° Opera ad extra.
4.° Praecedentium fons, causa; recogitationis sedes, cor, maximum.
5.° To sanias, id est, absoluta omnis rei, praeter et propter Deum derelictio; qua Brahm ipse creatura efficitur: summa perfectio, ab omni majus, sed cunctis necessitate medii non injuncta.
Pag. 263, lin. 14, 15, 16, 19, 20; pag. 264, lin. 6, penultima, ultima: [x] sanias magnum .... Brahma .... atma .... sol .... intelligit .... ab omni magnum (majus) dicunt.
Brahma, id est, omne, natura universalis, annus totus, Porschi, qui est in medio solis, atma, sol, cujus splendescente calore cuncta producuntur: unum ex altero prodiens, a pluvid ad usque, qua atma intelligitur, certitudinem (supra, T. I, N.° xviii, p. 66-76): sanias, quo Enti supremo absolute, soli adhaeretur, Brahma, illud atma est, magnorum maximum, cum hominem omni singularitate exutum ad Ens universale, unicum evehat, illud ipsum eum reddat.
Pag. 264, lin. 9; 12: ex alimento . . . . productum fiat.
Inde meritum illius qui alimentum largitur: novus creator est, Brahm est.
Ibid. lin. 12, 16, 19, 25, 26: Ille porsch ... omne in seipsum attraxit .... omne is est . . . . mors te non obtineat.
[x] porsch, atma, descriptio, cunctos naturae thesauros continentis, omnia in se trahentis, naturae universae, summi, unius entis.
Pag. 265, lin. 9, not. lin. 2, ultima: Pranou et atma unum .... nomen praeter nominatum .... cum nominato (esmra gheir masmi .... bemasmi).
[x] pran cum atma unum scire, nomen a re distinguere, illud cum re unum scire, omnia unum et idem: et magnum illud identitatis absolutae mysterium in seipso videre, noscere, nihil ultra cogitando, duas quae ad beatitatem ducunt vias non intendendo, verum Brahm unicum cogitare, perpetuo meditari, intueri, ipsum Brahm obtinere, esse est: secretum tegendum, Oupnek'hat.
***
OUPNEK'HAT 31. um, MANDOUK.
N.° CXL.
Pag. 266, lin. 2: Mandouk.
Vide Oupnek'hat 4, Mandek, supra, T. I, N.° lxxx, p. 375.
Lin. 6, 10, 11: Quidquid fuit .... Brahm .... atma . . . . pranou ....
Sub nomine pranou, qui Brahm atma, rerum universitatis descriptio.
Pag. 266, lin. 16; pag. 269, lin. 2, 3; pag. 270, lin. 13; pes primus .... atma scias .... pranou etiam quatuor pedes habet .... atma est.
Curiosa quatuor pedum [x] atma, scilicet quatuor statuum hominis, descriptio; cum quatuor litteris [x] pranou comparatio.
Pag. 267, lin. 1, 2: Beschvanr ....
Calor naturalis omnis entis, pes primus [x] atma: illo calore entia nascuntur, vivunt.
Pag. 268, lin. 15, 16, 17, 18; sciens etiam non potestas dicit, et non sciens .... conveniens enti deficienti (imperfecto) est.
Hoc commentario explicatur, quod alibi dicitur de Ente supremo; nempe, id, nec, esse, nec, non esse, bonum, aut malum etc. affirmari nequit. Ens deficiens, bonum, malum, existens, non existens esse potest: porro enti in se integro, summe perfecto, quod deficienti convenit, applicare nefas. Transcendenter, supereminenter, omne est. De Ente illo digne, reverenter loquitur, qui nihil de eo affirmari, nihil de eo negari, pronunciari posse, simpliciter, absolute declarat.
Pag. 269, lin. 20; aokar ab omni magnum est. Av, samskretice, adverbium perfectionis.
Ibid. lin. penultima, ultima: mim propter hoc dicunt, quod metiens omne est, et destructum faciens omne.
Samskretice, mima syomi, vel sedischiami, granum metiar.
***
OUPNEK'HAT 32.um, PANKL.
N.° CXLI.
Pag. 271, lin. 2: Pankl.
[x]Oupnek'hat nomen, ex Rek'heschir Pankl nomine ortum.
Pag. 271, lin. 6, 7, 8, 9: transire faciunt (ad beatitudinem) .... egoitatem, et hypochrisim, et hominis molestationem .....
Supra (N.° cxxxix, p. 262), rectitudinem primum magnorum esse vidimus. Hic egoitatis, hypochrisis expertem esse, nec homini molestum, ad beatitatem via.
Morali isti non plaudent, qui vel in relligione, vel in politica, egoitate acti, et hypochrisis, falsitatis crimen nihili ducentes, juramentis, promissionibus solemnibus, in se malis, explicationum vero, recto accommodatarum ope, quod in jurante veram hypochrisim parit, constringere volunt, student, refragantibus molestiam creant. Ergone pars una generis humani alterius erit tortor indefessus! Societatis tutum, unicum vinculum, imbellis probi, ut et potentis conscientiae, honoris dictamen, cui nihil addunt externae istae proestationes saepius infidum caelantes animum. Promissionis, juramenti expositionem libenter et sincere profiteor. — Non sufficit. — Ipsam promissionem emitte. — Proinde falsa et falso animo ficta ista expositio. Recusantem e patria expellendi, spoliandi potestatem vi habes; jus unde? Nec valet spiritualis temporali juncta auctoritas. Duobus verbis; quod exigitur, vel politiam spectat, vel relligionem: si primam, spiritualis potentiae in eam nullum jus; si secundam, temporalis. At, licet tecta, brevi patescit vera insectationis causa, opes, possessiones, munera a refragantibus eripiendi cupido, et vel injustae detentionis pudor, vel necessariae restitutionis timor.
Veritas, alma veritas! summi omnium Creatoris essentia et norma, creaturae in spissa rerum caligine fax, in malis undique obsidentibus refugium, solatium data, cujus facies si oculis cerneretur, mirabiles amores, ut de honesto ait Plato, excitaret sapientioe (Cicero, de officiis, lib. 1 (1672), p. 11), petentium mentibus luminis tui splendorem benigna infunde.
Enim vero, quo toxico miseros hominum animos imbuit humani generis hostis! nullibi sincera veri facies. Commodum affectuum, actionum regula. Heri popularium motuum fautor, atrox, truculentus; hodie regiminis ad priscum ordinem vergentis praeco, vilis adulator; nec ipsis, quorum ingenia studiorum sublimitas erigere debet, exceptis.
Sic legitur in diariis:
"Dans la nuit du 11 au 12 vendemiaire (4, 5 octob. 1801), jour de la publication de la paix avec l'Angleterre, on observoit dans le ciel une reunion, tres-remarquable, des planetes de Saturne, Jupiter, Venus et de la Lune, aupres de la belle etoile Regulus, connue sous le nom de Coeur-de-Lion. Le citoyen Messier a rendu compte de cet interessant phenomene, dans un memoire lu par lui a la classe des sciences physiques et mathematiques de l'institut national, dans sa seance du 5 brumaire (28 octobre).
(Rem benigne refert D. Delambre; Instit. notice des trav. etc. mathemat. 1 trimestr. an 10, p. 3.)
Journ. des defens. de la patr. 9 brum. an 10, Paris 8 brum. p. 4.
Albumazar, astronomus simul et astrologus Arabs 9 aut 10 saeculi; in tardo Saturno, Anglum; in potente Jove, Gallum; in Venere, Lusitaniae reginam; in luna, Crescentem Otomanicum, et in Regulo seu Corde-Leonis, Prussiae regem vidisset. Astronomus Gallus, 19.° saeculo, conjunctionem quatuor stellarum prope quintam, occasione pacis Galliae cum Anglia, 4 octobris 1801 publicatae, ut phenomenon observatione dignum Instituto nationali annunciat, exponit. At quid ad eventum politicum, humanis affectibus productum, talis astrorum situs? Eadem ergo de coeli physici motus, in terrae motus morales influxu, 9.° et 19 saeculo, parem denotans mentium imbecillitatem, opinio; simul et Asiaticae adulationis noxa.
Indi philosophi hac in materia, diversa prorsus sententia. Coelum quidem, seu ejus praefectos, in terram, in hominem agere arbitratur; similiter terram in coelum, hominem, parvum mundum, in magnum. Omne in natura, cum seipso rationem habet, supremi omnium moderatoris ordinatione. Verum e siderum concursu hominis volitiones pendere, eo declarari, prognosticae arti deditus non autumat.
Celeberrimi Europae astronomi, scientiae suae praestantia delusi, aliquam e coelo materiali rerum terrenarum, praesertim politicarum, notitiam peti posse putarunt: ex quo quidam augurare et divinare, pudendum! etiam non dubitarunt.
Pag. 272, lin. 20, 28: in hoc corpus .... ustum non oportet urere facere.
Ceremoniae, praxes, funeralia, quae pro mortuis generaliter praescribuntur, uti urere corpus etc., ei qui igne cognitionis corpus suum cremavit, qui intellectu perfecto, veri certam notitiam acquisivit, non sunt necessaria: ubique, loco puro, impuro, omni modo, corpus suum ut coluber pellem relinquit, et beatus evadit.
Pag. 273, lin. 3, 6, 7: Quoad [x] salek petitio . . . cognitionis est ... intelligit, quod forma hasti (existentioe) ... ego sum.
Se figuram existentiae, ipsum ens, ipsam existentiam intellectu percipere, ultimus summae cognitionis gradus.
***
OUPNEK'HAT 33.um, TSCHEHOURKA.
N.° CXLII.
Pag. 274, lin. 2, 4: Tschehourka . . . cul[trum [x] secare . . .
Samskretice, schourika, cultrum.
Ibid. lin. 7, 17; p. 276. lin. 17; deharna . . . modus [x] deharna .... per incuriam.
Deharna [x] selouk, perfectae in Deo mansionis, de Deo meditationis, pars praecipua. Vide supra (N.° cx, p. 106) ejus modum.
Pag. 274, lin. 14: schiv banhou.
Samskretice, schiv, Maha diw, lingam, immortalis.
Not. 1, (red ect.); lege: (red etc.)
Pag. 275, lin. 1, 2, 14; Pag. 276, lin. 6, 7: (12) matrai, quod quantitas (temporis) .... respirationem . . . . e mari digito (pollici) .... cum cerebro .... custoditum habeat.
Respiratio, ad ultimum protracta, duodecim matrai, seu syllabarum, litterarum, sonorum est. Quomodo ventus a pede ad cerebrum ducatur.
Lin. 21, 22, 26: vena sak'hemna .... colorem rubrum . . . pervenire faciat.
Vide supra (T. I, N.° xix, p. 84), quinque colores aquae in corpore; ventorum (supra, N.° clxiii, p. 365; N.° cxxxvi, p. 234) septem funes, seu septem humores, septem coloribus tinctos.
Pag. 276, lin. 8, 10, 11, 14, 16: cum cultro cordis ...... omnia nomina et omnes figuras amputet .... instrumentum bellicum [x] Inder .... [x] secare manum et pedem insipientiae et erroris per incuriam.
Cor intelligens nomina et figuras annihilat, ut et insipientiam, errorem: Creator solus in mente remanet.
Instrumentum bellicum [x] Indr, scilicet, [x] Pram, Brahm, Creatoris magni, culter, quo insipientia scinditur.
Allegoricus, ad res spirituales referendus, nunc patescit armorum ut et personarum mythologicarum sensus.
Lin. 22: aoda .... pankla.
Samskretice, oudam, aqua; oudakam, aqua, humor; aoudaryam, fortitudo, liberalitas: pankaha, frustum; pengala, unus e locis quibus respirant.
Pag. 276, lin. penultima; pag. 277, lin. 4: quadraginta et octo matra .... forma illius fiat.
Indus 48 matrai spatio halitum intra duo supercilia in naso retinere potest: summa meditationis perfectio.
Pag. 277, lin. 6, 7: septuaginta et duo millia venarum.
72,000 venae, venae sak'hemna junctae.
Lin. 20, 21, 24; pag. 278, lin. 17: opera purum et malum non reliquit . . . . ab operibus puris et malis mundum .... vinctus non fit.
Opere bono aut malo derelicto, uni Deo adhaerere, ejus nomen pronunciando, meditando, summum, quo praedicta halitus retentione pervenitur, felicitatis culmen.
***
OUPNEKHAT 34.um, PRAM HENS.
N.° CXLIV.
Pag. 279, lin. 2; Pram hens.
Id est, Samskretice, magna anima.
Lin. 22; pag. 280, lin. 18: Aliquis, quod petens hanc viam . . . . modus excelsus ....
Descriptio parvi sanias, quod omnes privationes, scilicet, opum, pecuniae, propinquorum, uxoris, liberorum, solo necessario emendicato, cum [x] Oupnek'hat lectione, comprehendit.
Pag. 280, lin. 21-28; pag. 281, lin. 9; pag. 282, lin. 8; pag. 285, lin. 11: modus excelsus ... efficitur ... non mansit . . . in atma requiem sumat ... (. . . vere liber et beatus est).
Saniasi excelso modo, supra dicta paucula adjumenta deserit, etiam a legendo Oupnek'hat abstinet, circa omne, quod ad corpus et ejus statum, quod ad animam indifferens; quasi mortuus; nihil extra atma noscit, se illum esse intime sciens.
Pag. 280, lin. penultima; pag. 281, lin. 4: Corpori sex status .... fieri.
Corporis sex status; existere (in utero); nasci; crescere; adolescere; decrescere; finire.
Pag. 281, lin. 10, 11, 19, 21, 26, penultima, ultima; pag. 282, lin. 8; is non alicujus elogium .... admiratio (sui) et praesumptio non sit .... egoitatem non habuerit .... ex eo (corpori) sine addictione fiat ... aliquid aliud (esse homo) scit; ... cum seipso factus, (sic) maneat .... in atma requiem sumat.
1.° Omnes animi virtutes, praesertim humilitas, perfecto isti saniasi praecipiuntur.
2.° Nihil praeter atma existere sciens, forma [x] atma cum seipso factus, manet; id est, se ens ipsum supremum constanter reputat.
Prodeant celebres illi antiquitatis philosophi, Socrates, Aristides, Epicteti. Quidquid morum puritate, mundi etejus illecebrarum, voluptatum despectu, rerum victui, vestitui necessariarum neglectu, denique mentis proecellentia, et corporis ei absoluta subjectione, Entis supremi meditatione, Stoica schola, quaedam apud Judaeos et Christianos sectae, famigeratum produxerint, meram sapientiae larvam, non speciem, Indis saniasi comparatae, gessisse, oculo a praejudiciis libero deprehendentur. Apud hos corpore, ipsaque anima, quod ad sensus, affectus, motus, actus quoslibet, quasi mortuis, homo in se, extra se, in ente unico vividus existit. Quod si in Ens primum, unicum transformari videtur, superbiae periculum ei assidue ob oculos ponitur. Dum omne est, cum Deus evaserit, se nihil esse tenere homini praecipitur: inprimis, ne spectantium laudibus mens efferatur, deserta petere jussum; aut potius, eo perfectionis provehi, ut laus et vituperium, quasi stilla super telam ceratam cadens, nullam in eo impressionem faciat. Et, quod observandum, mirandum, non centum annorum spatio, supernaturalis illa viguit, sed quatuor annorum millibus, et adhuc in Cachmiro circa Elahbad, ia Benares, tota Gangis ripa, et aliis Indiae partibus, apud omnis status, conditionis indigenas viget moralis theologicae, supremae perfectionis doctrina.
Hic standum, ne ex dictis consectanea, a mente procul posita educat nimium irritabile odium theologicum.
Pag. 282, lin. 11, 12-16, 23, 24, 25, penultima: Et lignum .... cognitionis est .... Aliquis, quod lignum .... kian acquisitum non monstravit .... sensus externos et internos in vinculum retentionis non adduxit .... peccatorum est.
Solum lignum vero saniasi relictum, baculus cognitionis. Sequitur falsi saniasi descriptio, cujus character praeipuus, posthabitis cognitione et sensuum repressione, externum saniasi habitum gerere est: id peccatorum maximum. Sic, in omnibus, veritati prima laus, mendacio primum vituperium.
Pag. 283, lin. 5, 8, ultima: Is (pram hens factus), cum aliquo .... et opus .... salam .... Et post mendicationem ....
Cum verus saniasi omne et nihil sit, de eo nihil omnino possunt dicere: quod illud sit vel non sit, quod eo egeat vel non egeat; id faciat, vel non faciat: praeter atma ei nullum: nihil esse, non esse, et sic omne esse, propria ei existentia.
Lin. 13, 16; dehian .... basna .... deharna.
Vide supra (N.° cx, p. 106; infra, N.° clxiii, p. 359), [x] dehian et deharna expositionem.
Pag. 284, lin. 16, 17, 18, 24, 25, 27, 28: aurum et argentum .... intuitum etiam non faciat .... si cum volitione .... intueatur .... manum pervenire facit .... sumit.
Tres peccati gradus: 1.° cum volitione intueri; 2.° manum protendere; 3.° sumere. Adverte inprimis aurum, argentum etiam intueri vetitum; ipsam volitionem, ipsum desiderium, peccatum grande.
Pag. 285, lin. 3, 4, 5: e molestia .... sine patientia et sine vi (ad illud tolerandum) non faciat.
Rectissime Pram Hens Oupnek'hat illud nominatum; animam enim hominis magnam animam, omnia naturae, entis imperfecti defectus tollendo, Deum ipsum reddit.
Dum longo et atroci bello exhausta gemit Europa, populi vectigalibus, hominum conscriptionibus, requisitione, operum, terra marique 1 [L'on vient de mettre en armement trois navires pour la peche de la morue, au grand banc de Terre-neuve. Mais le manque de charpentiers de navires pourra bien retarder cette expedition, si le gouvernement ne la seconde, en renvoyant dans leurs foyers les ouvriers necessaires a cette entreprise. Si le gouvernement nous envoie cette classe d'ouvriers, etc. Journ. des Defens. de la patr. 2 frim. an X, p. 2. Vendee; Sables, 20 brum.], inimicis, eorum consumptione pressi, agriculturae derelictione, opificiorum, commercii et coloniarum jactura vel direptione, destructione, annonae caritate (panis Parisiis libr. 4-1/2, 5 ass.) ad inediam redacti, extremum fere exhalantes halitum: quid sibi velint avidi et improvidi rerum publicarum rectores, num tandem arbitrariae et barbarae gestioni, unde verum ipsis nullum emolumentum, finis non sit imponendus; num semper pueriles et praeposteri sumptus imperabuntur, 2 [Vide in diariis, Moniteur, 10 frim. an 10. Act. du Gouvernem. p. 277; Arrete du 7 frim. "(Les Consuls de la Republique, sur le rapport du Ministre de l'interieur, le conseil d'etat entendu, arretent: Art. 1. Le directeur-general, les adrninistrateurs, le secretaire-general, les directeurs et employes des douanes, porteront un uniforme, qui est regle ainsi qu'il suit: etc.)"; et Defens. de la patr. 11 frim. p. 3. Novum duanae fiscalibus, a directore generali ad simplices praepositos uniformem, at opere phrygio varie, pro gradu, argento ornatum, regiminis publici decreto, solemni, auditis audiendis, forma lato, praescriptum vestitum: omnes acinace armati: commercio, bellum paratur.] pallentes a se invicem exquirunt:
Dum maris dominator omnia in hostes, neutros, amicos jure sibi licere contendit, colonias vi raptas coloniis addit, et, universali commercio dives et pauper, cum mercibus non venditis ernporia redundent, nec minores inde ei sumptus annuales domi aut foris, maritimo luxui gentis suae genio indulgente, repetitis mari excursionibus, populi nimium creduli et jejuni, oculos, aures implens, perstringit; rivali, etiam proprio incommodo, damnum assidue parans, pariens:
Dum terrae imperator, semper quasi in acie victo jura dare, parta bello servare; vicinos, ordinis restituendi praetextu, copiis, militari legislatione exagitare; regna subvertere, subversa ne resurgant impedire, nova creare; aerarium male conceptis expeditionibus exhaurire; duro, ad nutum, militari regimine, populum mitem et vix asciae ereptum gubernare; histrionicis decennalibus militum exercitiis, quasi simiorum saltatione, tympano, spectantium oculos occupare satagit:
Dum, quod ad internam administrationem, fiscum, rem maritimam, colonias, commercium, vias publicas, imperii bonum intra vel extra, nihil acre, scitum, sapiens ingenium redolens decernitur:
Dum monarcha invidus, sanguinis voci aure obturata, primogeniti familiae suae stirpem abolendam curat, ut, data occasione, ipse thronum vacuum occupet; novo interim soboli suae regno acquisito:
Dum alius, communis Europae tranquillitatis obtentu, belli arcendi provinciam suscipit; at revera ut vicinis imbellibus, terris quasi jure spoliatis, vastum et tremendum sibi conficiat imperium.
Dum tandem veteri et constanti zelotypia Galliae exitiales motus, exhaustionem, ultimae Francorum dynastiae extinctionem, ut certum novae potentiae, qua vicinos opprimat, novae opum vis acquirendae medium postremus considerat; et inferioris gradus potestates semiconatibus resistendo, aggrediendo, aliae mortem sibi consciscunt, aut tumultuarie sancitis legibus, repetitis constitutionibus, lethalem morbum, insanabilem debilitatem contrahunt:
***
[Latin Version]
Et en, novum scandalum! decimo nono saeculo, primarium dogma, quo Incarnationis mysterium, scilicet Christianae relligionis oeconomia innititur, praesul catholicus, infandum! impugnare non erubescit! Haec leguntur in opusculo, cui titulus: Instruction pastorale de M. l'eveque de Langres (de la Luzerne) sur la revelation (Paris, le Clere, 1801). Signe C. J. Eveq. de Langres; 17 Mars, 1701, p. 52-57.
"N.° XX. Objection. La revelation suppose en lui partialite et cruaute.
"Un quatrieme attribut de Dieu; que les incredules pretendent mettre en opposition avec la revelation, c’est la justice. La loi revelee, disent-ils, n’est pas un bienfait de tous les temps, de tous les pays. Elle date tout au plus du temps de Moyse: elle n’est pas meme universellement repandue. Le genre humain l'ignora long-temps; beaucoup de peuples l'ignorent encore. Peut-on admettre dans Dieu une partialite aussi revoltante? tous les hommes ne sont-ils pas egalement l'ouvrage de ses mains? Il ne doit pas plus aux uns qu'aux autres. Toute acception de personne est une iniquite, dont l'Etre essentiellement juste est incapable. Mais de la, ajoute l'incredulite, resulte une injustice bien plus cruelle encore: c’est de punir des hommes, pour n’avoir pas suivi une loi qu’on ne leur a pas fait connoitre; c’est que Dieu livre a d’eternels tourmens ses creatures personnellement innocentes, des enfans qu’il enleve a la vie avant qu’ils recoivent le bapteme, des infideles a qui il a refuse la connoissance de sa religion. Quel tyran, conclut-on, plus cruel, plus atroce, que le Dieu de la revelation?
N.° xxi. Reponse. Il nest pas vrai que Dieu punisse pour n avoir pas connu sa religion.
"Ce fut dans tous les temps une ruse des ennemis de la foi de calomnier son enseignement, de lui attribuer des erreurs contraires a ce qu'elle professe. Marchant sur les traces de leurs devanciers, les incredules de nos jours renouvellent cet artifice, que les SS. Peres reprochoient a ceux de leurs temps. Nous la desavouons, cette maxime, que l’incredulite affecte d'imputer a notre croyance, que Dieu livre aux flammes eternelles ceux qui n'ont pas ete a portee de connoitre sa religion. Nous portons hautement le defi a ceux qui nous en font l'inculpation, d'en trouver la plus legere trace, soit dans les livres saints qui contiennent notre doctrine, soit dans les decrets de l'Eglise qui l'interpretent."
Illustris auctor in mente non habuit Apostoli eifatum, gratuitam praedestinationem ad felicitatem vel ad calamitatem perpetuam, subfiguris Jacob et Esau, antiqui et novi populi, annuncians.
1 [[x] Rom IX, 11-16 (11 though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— 12 she was told, “The older will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.” 14 What shall we say then? Is there injustice on God’s part? By no means! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion, but on God, who has mercy.)] Cum enim, inquit, nondum nati fuissent; aut aliquid boni egissent, aut mali, ut secundum electionem propositum Dei maneret; non ex operibus, sed ex vocante dictum est ei (Rebeccoe):
Quia major serviet minori, sicut scriptum est: Jacob dilexi, Esau autem odio habui....
Quid ergo dicemus? numquid iniquitas apud Deum? Absit. Moysi enim dicit: miserebor cujus miserebor; et misericordiam proestabo cujus miserebor.
Igitur non volentis neque currentis, sed miserentis est Dei.
"Voice le dogme enseigne par le divin Maitre, transmis par nos peres, defini par les conciles. On n'entre dans le ciel que par l'Eglise, dans l'Eglise que pax le bapteme. Ainsi, tous ceux qui ne se presenteront pas munis du sceau sacre, ne seront pas admis au bonheur du paradis. Le peche dont ils naissent charges les en exdut."
Illos excludit ut Dei inimicos, non simpliciter ut conditionis requisitae expertes.
"Mais ou l'incredule a-t-il puise son assertion, que ce peche, qui nest pas personnellement commis, les livreroit aux tourmens de l'enfer?"
Infans etc. Adae peccatum ipse non commisit; id est, fructum prohibitum non comedit: sed, maledictione in primi hominis posteros pronunciata, gratia habituali, amore Dei, privatus, ejus inimico mancipatus, hostilem erga Creatorem gerit animum, et sic revera ipsius Adae peccati reus, 1 [ ] in quo, inquit Apostolus, omnes
1. [x]. Rom. V, 12. Vide Mandement et Instruction pastorale de M. l'Evique de Soissons (Fitz- James), portant condemnation, 1.° du commentaire latin du Fr. Hardouin, de la C. de J. sur le nouv. Testam, 2.° des trois parties de l'Histoire du peuple de Dieu, par le P. Isaac Joseph Berruyer, de la C. de J. 3.° De plusieurs libelles publies pour la defense de la seconde partie de cette histoire (1760), T. 2, p. 34, 2 Tom. "Ce qui suppose que les enfans eux-memes sont coupables de peche, et que ce qui peche, qui ne peut etre autre que le peche originel, leur est remis par le bapteme." Lib. cit. p. 34-35, 47-51-190. Praestantissimum illud opus, in hac saeculorum faece, ubi optima ingenia abripuit, mentes sapientissimas disjecit, firmissima pectora quassavit, contudit, quasi violento turbine, revolutionis tempestas; ubi destructis theologiae scholis, relligione Christiana vix tolerata, catholica institutio, aviti traditione fulta, dum nullus jam propheta in Israel, et quilibet sacerdos, etiam laicus, rupto subjectionis vinculo, doctorem, parvulae Ecclesiae caput se constituit, languescens, pene nulla est; illustrissimi, bene morati, ac relligionis basi firmiter addicti, Augustae Suessionum episcopi Instructio pastoralis inprimis legenda. Ejus auctorem esse D. Gouelin, fidum, eruditum aequw ac prium theologum, notum est. Cujus alterum opus attent meditatione dignum; scilicet: Acte d'appel de la constitution Unigenitus, et du nouveau catechisme donne par M. Languet, Archeveque de Seris, au futur concile general, interjete par plusieurs cures, chapitres, et autres ecclesiastiques de la ville et du diocese de Sens; et Memoire justijicatif etc. (1742), de peccato originali; et infantium sine baptismo morientium statu. T. 2, p. 741-750. Jesuitica familia paulatim reviviscit. Qui e destructione remanent, abolitionis tempore (ann. 1763, 1765) admodum juvenes erant: quorum plurimi, praesertim inter Gallos, Berruyeri falsa elocutione, liberioribus, impiis conceptibus perculsi, allecti, philosophismi, tunc regnantis, signa secuti sunt. Graviores, ad labescena relligionis Christianae corpus sustentandum vocatos se rati, muris solis adhaerentes, judaicum, id est externum Christianismum, absque mysteriorum redemptions, et praedestinationis, gratiae, amoris Dei expositione, rudibus mentibus, relligionis elementa vix noscentibus, etiam revolutionis oestro percitis, depravatis, solo sacramentorum usu, adjunctis quibusdam ut catholicismi tesseris, v. g. sacri cordis cultu, minus christianis praxibus, missionariorum modo, propinant, assuefaciunt. E veteri clero Gallicano quod superest languidum, senectute confectum, Lazaristarum foetus: quid ab octogenariis et minus gnaris pastoribus, ubi peritum aeque ac vegetem medicum postulant Ecclesiae vulnera, morbi, expectandum? Neotericus seu constitutionalis, ut plurimum, eodem fonte, aliquando deteriori fonte ortus, vera, ut ex eorum Litteris pastoralibus liquet, theologiae principia prorsus ignorat: quandoque foedis scatet erroribus. Quod si cum curia Romana, illaesis Ecclesiae Gallicanae libertatibus, quod dubium, quaelibet pax iniri potest, Concordatum sedes replebit, homines non faciet. Post saevam famem, longos penuriae annos, spem nondum dante terrae ubertate, donec Elias Propheta (doctor) veniat, qui, ut ait Malachias* [Hinneh anoki scholekha lekem et Eliah annabi lifne bo iom Jehova haggadol ve annora: ve hesahib leb abot aal banim we leb banim aal abotam fen abo ve hikketi et haarets kherem. III, 23, 24.], convertat cor patrum ad filios, et cor filiorum ad patres, collecta abundantiae tempore annona vivamus: libros sacros, imitationem Christi, attente meditemur; SS. Patrum, praecipue S. Cypriani et S. Augustini, SS. Doctorum, Thomae et Gersomi, Portus Regii, inprimis Arnaldi et Nicolii, ut jam dixi, et nimium dicere non possum, magni Bossueti opera, medullam, spiritum Christianismi praebentia, quantum potisest, evolvamus, iis vitae rationem, sub legitimorum pastorum regimine, fanatismi, intolerantiae expertes, componamus: felices, heu! si sinceris conatibus Deus summe bonus favere, et pristinum Ecclesiae Gailicanae lumen denuo accendere dignetur.[FOOTNOTE ENDS HERE]
peccaverunt, nisi per baptismum redemptus, corde mutato, amorem Dei habitualem adipiscatur, inferni flammis, ut hoatis, tradendus est.
(S. Augustin. Op. T. 5, serm. 161, col. 776, n. 4. — Serm. 294, de baptismo parvulor. col. 1184, n. 3.)
Dieu n'est-il pas assez puissant pour leur faire un sort qui les exempte du malheur?"
Quare Deus hostem suum (eramus omnes, inquit Apostolus, filii iroe l [[x]. Ephes. II, 3.]), cor Satanae traditum, calamitatis expertem faceret?
Cest de l'Apotre perfide qui devoit le trahir, que J. C. a dit qu'il eut mieux valu pour lui n'etre pas ne. Que deviendra-t- elle donc, cette multitude d'enfans que Dieu n'a pas admis au sacrement de la regeneration? que deviendront tous les hommes de tous les siecles qui, ayant ignore les lois positives, se sont conformes aux principes naturels que leur prescrivoit la raison? Il n'a pas plu a Dieu de nous en instruire; et la revelation, en nous ordonnant de croire ce qu'elle enseigne, nous apprend a respecter ce qu'elle laisse dans l'obscurite. Nous avons droit de juger que ces creatures non coupables d'un Dieu plein de bonte, seront heureuses dans l'etat quil leur a donne. Dieu est juste; de quelque maniere qu'il traite ses creatures, jamais il ne fera d'injustice: voila ce qu'enseigne la foi; mais la elle s'arrete."
Hominem audivimus Dei sensum, judicia, ordinationem more humano pensantem. Nunc divina oracula consulamus. Conclusitenim Deus, inquit Apostolus 1 [[x]. Rom. XI, 32. (Romans 11:32 New International Version 32 For God has bound everyone over to disobedience so that he may have mercy on them all. ) ], omnia in incredulitate, ut omnium misereatur.)] omnia in incredulitate, ut omnium misereatur.
Nulla hic distinctio. Rationis ductum sequens vel non sequens, cuncti, aequaliter, leges positivas ignorantes, sunt in incredulitate, et egent misericordia divina.
Nous avons droit de juger que ces creatures non coupables . . . seront heureuses . . . Dieu est juste.
Ubi jus? Si omnes peccaverunt in Adam, si omnes natura filii irae, quomodo non sontes, non rei? qui peccator, Dei hostis, felicitate frui posset?
Deus est justus: certe. Sed 2 [[x]; Id. IX, 20, 21. (20 Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. 21 For if God did not spare the natural branches, he will not spare you either.)] , O homo, tu quis es, qui respondeas Deo? numquid dicit figmentum ei, qui se finxit: quid me fecisti sic?
An non habet potestatem figulus luti, ex eadem massa facere aliud quidem vas in honorem, aliud vero in contumeliam? ....
3 [[x]; [x]. Rom XI, 32, 36.(Romans 11:32-36 New International Version 32 For God has bound everyone over to disobedience so that he may have mercy on them all. 33 Oh, the depth of the riches of the wisdom and[a] knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! 34 “Who has known the mind of the Lord? Or who has been his counselor?”[ b] 35 “Who has ever given to God, that God should repay them?”[c] 36 For from him and through him and for him are all things. To him be the glory forever! Amen.) -- Mem. pour les cures de Sens, T. 2, p. 741-749.] O altitudo divitiarum sapientiae et scientioe Dei: quam incomprehensibilia sunt judicia ejus, et investigabiles vioe ejus!
Quis enim cognovit sensum Domini? aut quis consiliarius ejus fuit?
Aut quis prior dedit illi, et retribuetur ei?
Quoniam ex ipso, et per ipsum, et in ipso sunt omnia: ipsi gloria in soecula. Amen.
Le commun des docteurs catholiques, conformement a ces principes, etablit que l'ignorance, quils appellent invincible, de la vraie religion, justifie devant Dieu ceux qui n'enfreignent pas la loi naturelle."
Justificat; id est, non puniuntur praecise, quia veram relligionem, quam invincibiliter non cognoverunt, non sunt amplexi: sed, per peccatum originale, peccati rei, veri Dei amoris absentia, Satanae servi, corde corrupto, quod et in infantibus non baptisatis, poenas luunt aeternas: omnes, sive legem naturalem sequantur, sive non, absque verae relligionis, cujus baptisma ostium, cognitione, professione, filii iree. (Vide super hac materia, supra, p. 507, 509: Arnaud, de la necessite de la foi en J. C. pour etre sauve; T. I, pag. 1-4-9, 20, 21, 293, 315, 321, 378; T. 2, pag. 1, 16, 20, 76, 77, 137 etc.) Si de justificatione, quam post mortem felicitas secutura est, agitur, propositio falsa est; quam asserunt Sociniani, factionis Harduini, Berruyeri, id est, Jesuitarum asseclae, incarnationem J. C. hoc modo inutilem reddentes.
Idem asserebant Pelagiani. Mirum sane episcopum catholicum, summi et praestantis viri D. de Malesherbes nepotem, casuisticas quisquilias tanquam communem Ecclesiae doctrinam venditare.
"En quoi consiste-t-elle, cette ignorance invincible? qui est-ce qui la rend telle? a quel degre faut-il qu'elle soit pour excuser l'erreur? Cest ce que Dieu seul connoit, ce qu'il jugera dans sa sagesse et, nous l'esperons, dans sa misericorde.
"L'auteur de la revelation n'est donc point un tyran cruel, comme le repetent ses ennemis. Mais ils pretendent faire de lui au moins un juge partial, qui fait une acception injuste des personnes, en accordant aux uns ce qu'il refuse aux autres."
Quod si his in terris incertum est quod de ignorantia invincibili agitat illustris praesul, nihil in morali affirmandum. Judex supremus nullas delinquentibus poenas potest infligere. Eaedem de summa Dei justitia redeunt difficultates: una manu auctor adstruit, altera diruit.
Pari ratione, iisdem principiis, cum Protestantibus et Mohammedanis iniri poterit concordia, ad Dei ipsius solam cognitionem, quod praesentiam Christi in sacramento Eucharistiae, quod tres personas in Trinitate spectat, rejiciendo. Quisquis Entis supremi opera ratione tueri nititur, immensae et per se stanti moli, qua serius ocyus frangitur, conteritur, debilem manum admovet. Quid sit, non quid aegro et infirmo oculo justum et conveniens videatur, quaerendum.
Pag.237, lin. 15, 19; sunt, lege: est (sunt).
Ibid. lin. ultima: djadjman.
In Mahabar. 12 Porb. 2 part. fol. 477 r. Djadjan, [x]djak per agendum curare, facere. Forte, djadjman, djak man, [x] djak, sacrificii homo.
Pag. 238, lin. 10, 11; dantschehna.
Samskretice, dastam, fascis.
Pag. 239, lin. 18; dam.
Samskretice, daschhati; impensa, sumptus. Danyam, granum, generice tank'heh, moneta. Mahabar. 12 Porb. 2 part .fol. 595 v.
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OUPNER'HAT 29.um, DJABAL.
N.° CXXVII.
Pag. 241, lin. 2; DJABAL.
Verisimiliter, e nomine [x] Djabal, quisupra, T. I, N.°XII, p. 36.
Lin. 4: Brahspat . . . Djaknoulak .... Kork'hit.
Bhraspat, idem quod Moschsteri, planeta Jupiter (supra, T. I, N.° LXXVI, p. 362; infra, p. 242, lin. 11), [x] deioutai magister (T. I, N.° LXXVI, p. 367).
Djaknoulak, idem qui supra, T. I, N.° XXXII, p. 182; N.° XLI, p. 219.
Kork'hit, urbs antiqua, via, prope Dehli (Mahab. 16, Porb. fol. 778 r.), e ditione [x] Radja Djetaschter). Vide supra, T. I, N.° XXXII, p. 182; Animadversion. p. 514.
Lin. 7, 8, 9, 11, 13, 15; 242, lin. 1, 3. Apmakt est Kork'it . . . Benares . . . djiw atman . . . corpus ... oi Fereschtehhai . . . mokelan sensuum .... Maha diw .... tatoumes.
Samskretice, ap makt, aqua beatitatis. Hoc nomen duabus urbibus, ubi animam exhalantes felicitatem adipisci credebantur, optime convenit; et per comparationem corpori hominis, istis urbibus assimilato, quod ipse has urbes esse scire debet, in quo Enti supremo cultum debitum reddendo, perfectam liberationem djiw atma obtinet; dum Maha diw, unificationis agens, in aure corpus relinquentis, kalmeh, seu formulam liberationis, tatoumes, is tu es, pronunciat (supra, T.I, N.° XVII, p. 65). Idem omnibus animantibus praeceptum. Quemadmodum in Kork'hit oi Fereschtehhai, sic in corpore oi mokelan sensuum adorationem faciunt.
Pag. 242, lin. 19, 20, 21, 23; pag. 243, lin. 2, 6, 7: Atr, unus e septem antiquis rek'heschir, tempore [x] Goutam (supra, T. I, N.° XXVIII, p. 165).
Barna o asi: Barna .... asi . . . . Baransi .... inter duo supercilia est sandha .... pran ....
Sic etiam Benares vocatur Varanasi, in Heetopades; p. 99, fabl. 3, not. 133, p. 310.
Samskretice, bharanam, remedium: asischam, intinxi. Eadem comparatio. Extremitas duorum foraminum nasi, in ima fronte, inter duo supercilia, quo, aspirando, halitum attrahunt, ibique servant, meditando, orando, similis urbi Benares, ubi mori summa felicitas. Eadem praxis in Bhagvat geeta, lect. 5, p. 60, 61; vers. Gall. p. 66, 67 et not. (a).
Samskretice, sandeha, pulchrum esse.
Pag. 243, lin, 24, penultima, ultima; pag. 244, lin. 5, 11, 12; Djank Bram tscharedj . . . Kerhest . . . Ban parust . . . Saniasi.
De celebri Djank, Radjah, vide supra, T. I, N.° XXXII, p. 182.
(Vide quatuor Indorum perfectionis status fuse descriptos, in the law of Menu, interprete Jones, chapt. 2, on education; or on the sacerdotal class, and the first order (lib. cit. T.3, p. 83); chapt. 3, on marriage, or on the second order (lib. cit. p. 119); chapt. 6, on devotion, or on the third and fourth order; lib. cit. p. 225).
Pag. 244, lin. 15, 18; p. 245, lin. 24, 25: volitiones ..... (cingulum) .... projecerit ....
Saniasi verus ille est qui, sive opera relligiosa exequatur, cingulum liget, vel projecerit, corde omnibus volitionibus frigido, iis e corde absolute semotis, uni Deo affixus manet.
Lin. 23, 25: o ignis .... [x] pran aquae genitalis meae ... cum Luce-Ente .... fac pervenire. (Ai atesch . . . . o tou pran mani mara be nourdzat berasan.)
Haec [x] saniasi precatio, ab eo quod supra (T. I, Animadvert. p. 708, 709, et not. 1) de Comite de Senzendorf et Hernbutanis, ejus familia, relatum, parum differt.
Naturam totam semper in actu generationis, seu apparentium productionis, considerat Indus philosophus, et rem, quae istius effectus quasi materia prima est, cum causa, agente universali confundit, ad illud refert.
Lin. 27: e pran meo productus fuisti.
Supra (N.° CXII, p. i3o), pran, ignis factus, sursum venit, deorsum vadit; N.° CXVI, p. 149, e pran, mediate ventus, et e vento ignis producitur.
Pag. 246, lin. 1, 3, 6, 19, 20: Tschetri et Bis . . . . illae, in bello .... [x] Behescht [est] .... Saniasi ....
In morali relligiose politica magni momenti regula: qui muneris, officii sui conditiones, seu opera sedulo exequitur, meritum perfectionis externae, a qua suo statu impeditur, obtinet. Sic miles, strenue pugnando, et Saniasi, qui cum sensibus bellum fortiter gerens; sic aegrotus, mortis momento, alimento parcens, sive qui in aquam, nivem ceciderit: omnes statum suum submisso animo, Enti supremo offerentes, [x] sanias mercedem adipiscuntur.
Attamen divinam et sublimem Joannis doctrinam, in professionibus quaestui et vi nimium deditis, moderationem et mansuetudinem inprimis commendantis, hoc in loco Oupnek'hat non attingit.
1 [[x]. Luc. III, 12-14. (Luke 3:12-14. New International Version. 12 Even tax collectors came to be baptized. “Teacher,” they asked, “what should we do?” 13 “Don’t collect any more than you are required to,” he told them. 14 Then some soldiers asked him, “And what should we do?” He replied, “Don’t extort money and don’t accuse people falsely—be content with your pay.”)] Venerunt autem, inquit Evangelista, et Publicani ut baptizarentur (a Joanne), et dixerunt ad illum: magister, quid faciemus?
At ille dixit ad eos: nihil amplius quam quod constitutum est vobis, faciatis.
Interrogabant autem eum et milites, dicentes: quid faciemus et nos? Et ait illis: neminem concutiatis, neque calumniam faciatis; et contenti estote stipendiis vestris.
Et populus, cui a 14, 15 saeculis, divino beneficio Evangelii lumen affulsit, omne relligionis signum a militari institutione removet! Quasi unquam moralis, jus, justitia in rudibus et violentos actus edoctis mentibus, iis assuefactis cordibus, absque relligionis ductu, debili et toties manca, falsa ratione imprimi possent: quasi magni Turenni, invicti illius militis et ducis emulis, fervidam erga Deum pietatem aeque ac indomitam, peritam et prudentem fortitudinem, ambire non liceret! Prisca fides redibit, et ea comite vetus militum, quoad animam et corpus, educatio.
Pag. 246, lin. 20; pag. 248, lin. penultima: ratio [x] esse saniasi, haac est .... pram hens est.
Hunc summae juxta Indos perfectionis statum, velut merum imaginationis figmentum, velut ultimam fanatismi crisim in ludibria vertent mundi materialis asseclae: stoicam pariter philosophiam irriderent. Novus Epictetus, alto recentium sensualium supercilio, ad stultorum ergastula, ad minus ut ridiculus, si non nocentior, relegandus foret. Nihil nunc arduum aut severum, nisi ut Christianae relligionis foetum, in philosophia morali videre amant; et priorem, pravis affectibus hostem, acriter insectantes, posteriorem eodem odio prosequuntur.
Lin. 23, 24, 25; pag. lin. 23: quamque rem (in) ratione super seipsum ... non faciat, (dicens,) quod ex me (mea) est . . . . et cum aliquo inimicitiam non habuerit .... et unquam aliquid non dicat, quod ex me est (meum est). (Ve hartschizra nesbat bar khod nakonad ke az man ast . . . o ba kasi aadavat na daschtah baschad .... ve harguez tschisira na gouiad ke az man ast.)
Absoluta terrae bonorum derelictio, proprietarii juri ac actioni renunciatio, hic praescribitur. De nulla re, Indo saniasi, dicere licitum: hoc meum est, quemadmodum notis in relligione Christiana relligiosis (S. Francisci familiae); ad quod redit illud Apostoli: 1 [[x]. 1 Cor. VII, 30, 31. (1 Corinthians 7:30-31. New International Version. 30 those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; 31 those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away.)] Qui emunt (sint) tanquam non possidentes; et qui utuntur koc mundo, tanquhm non utentes; ac in memoriam revocat summi magistri effatum: 2 [[x] Marc. X, 21.] Unum tibi deest; vade, qucecunque habes vende, et da pauperibus, et habebis thesaurum in coelo; et veni sequere me (tollens crucem).
In tanta omnium doctrinae moralis regularum oblivione, sociorum, civium, amicorum ut et inimicorum, pro commodo bonorum ingluvie, impudenti direptione; effraenato et generali ad opes, quoquo modo acquirendas, congerendas, concursu, conatu; pauperum, qui diei idolis thus adolere recusant, despectu, etiam vexatione directa vel indirecta; relligionum locorum distantia maxime dissitarum super hujusce modi quisquiliarum vili, periculosa, ut plurimum noxia habita possessione, consensum ostendere, humanitatis causam agere est.
De iis quae inimicitiae, odii motus spectant, eadem concordia.
Ego autem dico vobis, inquit Christus 3 [[x]. Matthew 5:44-45. (New International Version. 44 But I tell you, love your enemies and pray for those who persecute you, 45 that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.)], diligite inimicos vestros, benefacite his qui oderunt vos, et orate pro persequentibus et calumniantibus vos; ut sitis filii patris vestri, qui solem suum oriri facit super bonos et malos, et pluit super justos et injustos.
Indo et Christiano idem hominis cujuslibet amor praescribitur, ut pariter, primi Entis filiis, ejus providentia gubernatis, unam familiam formantibus, ad illud perventuris. Verum et sublime generalis concordiae, dilectionis incitamentum. Bonum publicum, societatis vincula, pacem causatur nuda philosophia: manca sane allegatio, ubi pravorum affectuum motus rationis vocem opprimit, extinguit.
Pag. 246, lin. penultima; pag. 247, lin. 2-4: si .... directorem non inveniat .... Brahm factus sum .... Brahm fiat.
Directore deficiente, qui a seipso saniasi effectus, veram fidem habens, dicit, firma fide, ego Brahm sum, Brahm evadit. Hic observanda, ut in Evangelio, fidei certissimae vis et efficacitas.
1 [[x] Marc. XI, 22-24.] Et respondens Jesus, inquit Evangelista, ait illis (suis discipulis): habete fidem Dei.
Amen dico vobis, quia quicunque dixerit huic monti: tollere, et mittere in mare; et non hoesitaverit iri corde suo, sed crediderit quia quodcunque dixerit, fiat, fiet ei.
Propterea dico vobis, omnia quoecunque orantes petitis, credite quia accipietis et evenient vobis.
Eadem, circa fidei firmae et constantis effectum, actiones quae vim naturae superare videntur, producit generalis in Asia opinio.
Pag. 247, lin. 10, 12: Samourtak . . . . et alii (ab) eis.
Samskretice, samarthaha, homo peritus, foitis, dives, polens, magnas, princeps.
Adalak. Vide supra, T. I, N.° XVII, p. 58; N.° XXXVIII, p. 197.
Sopatkit. Ibid. N.° XVI, p. 50.
Darbasa, antiquus poenitens. MAHABAR. 15 Porb. fol. 769 recto, verso.
Bratheh. Antiquus vir. Id. 12 Porb. 2 part. fol. 538 verso.
Nadak. Nark, antiquus vir mythologicus. Id. fol. 463 v.
Djed bhert Djed, filius [x] Hadjat, vetus Radjah. Id. 13 Porb. fol. 654 v. 666 r.
Detatri. Antiquus rek'heschir. Id. 14 Porb. fol. 745 recto.
Reivank. Ravankoin kern. Vir antiquus. Id. fol. 708 recto.
Pag. 247, 16: In apparenti .... ebrii erant; in interiori, intelligentes .... sunt (erant).
Alta et assidua rerum spiritualium meditatio omnem cultum exteriorem excludit, sensibilibus surdum et caecum reddit: unde homo, interno igne vividus, interna luce fulgens, corporis oculis quasi vini plenus, mentis non compos apparet. Audiens, non audit; videns, non videt, et exteriorem quemdam imbeciliitatis vultum, sensuum organis quasi hebetibus, induit. In Asia, praesertim India, contemplatorum ille status, cui favent aeris temperies, locorum situs, tranquillitas, cibi (orysa, olera, lac), genus, inprimis relligionis institutum, haud rarus, veram, hac in terra, producit libertatem, quam sibi fingere nequeunt semper agentes, semper cursitantes, turbidi 48 latitudinis gradus habitatores.
Ibid. lin. 21; zonam .... non habebant.
Primi sapientes Indi, caeremoniarum hodie adhibitarum immunes, uni Deo attenti: proinde, ut jam observatum, nova, et populi causa efficta, exterior relligionis Indicae facies.
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OUPNEK'HAT 30.um, MAHA NARAIN.
N.° CXXXIX.
Pag. 249, lin. 2: Maha Narain.
Vide (supra, N.° lxxxvii, p. 1 etc), Oupnek'hat Narain, et Annotation. p. 457-459.
Samskretice, Narayanaha, Beschn interpretatur.
Maha Narain erit magnus, absolutus Narain, Ens supremum, lumen supremum; quod nova laude in hoc Oupnek'hat celebratur.
Qui unicam omnino substantiam agnoscit, omnia quae existunt, videntur, imaginatione, mente concipi possunt, attributa, perfectiones, rationes ei tribuit: hinc primae omnium causae, summi omnium moderatoris, unici in omnibus agentis, mentis humanae vires quasi superans encomium.
Qui vero plura entia confitetur, ut aliarum, a primo Creatore diversarum substantiarum existentiam, veritatem fortius adstruat, illarum qualitates, attributa fuse enumerat, quibus summi opificis, ne operi aliquid detrahat, descriptionem subjungit, essentiam ejus omnimode perfectam parcius extollens. Ea est humana infirmitas! quod attingere nequit, negat vel deprimit.
Ad primum laudis genus referri potest, quod legitur in Evangelio: 1 [[x] ..... [x] Marc. X, 17, 18. Syriace, malkono ttobo .... Omar leh Ieschouaa mono kore at ti ttobo lait ttobo eloen khad aloho. Marc. X, 17, 18; edent. Leusden et Schaaf (1717), p. 108. Vox ttob, uti [x] bonus, in hoc loco, non significat bonum relative, rectum rei statum, quemadmodum Genes. I, 4, et vidit Deus lucem quod esset bona; sed bonum absolute, in se, essentialiter, perfecte. Sensum istum postulat orationis ordo.] Magister bone .... quid me dicis bonum, ait Jesus: nemo bonus nisi solus Deus. Nempe humanitas, quam in me corporis oculis cernis, bono communicato, [x] esse partiali donatur; Verbum, Filius, a Patre; Spiritus sanctus, a Patre et Filio accipit: proinde, solus fons, pater, solus Deus in se, ex se bonus, vera, independens est substantia; quod aequali trium personarum perfectioni, naturae unicae non officit.
Hoc breve commentarium, mihi haud magni momenti, si omnibus theologis statim non arridet, catholicam de tribus Personis fidem simpliciter me tenere sciant; remque, antequam meae explicationi notam inurant, profunde meditari dignentur. Veritas, a principio, per diversa ora manavit, plus aut minus, pro canalium diversitate, alterata. Ejus lineamenta quae supersunt, e veterum, externorum monumentorum ruderibus eruere arduum quidem, at critico et relligioso inquisitore dignum.
Pag. 249, lin. 4: Anbeheh (supra, N.° c, p. 57; anbheteh: infra, p. 251, anph'eh; punctuationis differentia).
Aqua illa, quae littus non habet etc., est humor universalis, mundum penetrans, replens, ambiens, abyssus iste, primordialis aqua, quam super spiritus Dei ferebatur. (Genes. I, 2, 3.)
Lin. 6: majus ingressum est; lege: majus in eam (aquam, anbeheh) ingressum est.
Ens supremum, aquam ingressum, ei vitam et omnia producendi vim inseruit: lin. 23, omnia animantia ex aqua in terra producta fuit (fuerint).
Lin. 19, 20: illud ens est, quod, docti id cum mari maia unum ut fecerunt, texunt. (Ve an dzatist ke aarefan oura ba beher maia ieki kardeh mibafand.)
Maia, error quo entia particularia ex universali oriuntur, oriri censentur, mare est. Docti ens et non ens, veritatem et errorem, unum pannum, telam unam conficiunt: primum, formam, substantiam; secundum, vinculum, subtemen, apparens tantum scientes, videntes.
Pag. 250, lin. 3: Et dicunt, quod verba dulcia et vera et recta, id est (o migouiand ke sokhanhai schirin o hak o rast oust).
Observandum saepius Ens supremum, primum agens, sub verbi (sokhanhai, verba) nomine sese manifestare.
Pag. 251, lin. 2, 12: Haranguerbehah a principali illius aquae, quod ap'heh nomen habet .... apparens fiat .... Pradjapat ....
Ex aqua prima, elementa subtilia, non composita, in quibus et composita, prodierunt.
Lin. 11: Beid dicit, quod ego hanc viam non scio. (O Beid migouiad ke man in rahra namidanam.)
Omnes veritates, specialiter unificationem, quod [x] Porsch in sole spectat (supra, T. I, N.° L, p. 271), in libris Beid non edoceri, expresse declaratur.
Lin. 19, 22, 25: Sol .... particula . . . . e luce Creatoris est .... lux solis, lux Creatoris est.
Sic, in theologia Indica, unitatis absolutae obtentu, materiale et spirituale, creatum et Creator confunduntur; prius particula (dzereh) posterius dicitur.
Lin. penultima, ultima; pag. 252, lin. 1, 2: opulentia .... haec utraque vis .... uxor solis (est) (in hardou kowat zan aftab) .... in latere .... terra .... os apertum ....
Attributa, virtus agentis (hic, solis), ejus uxor. Nox ex uno solis latere, dies ex altero; terra et coelum ejus lumine lucida, seu os ejus apertum.
Pag. 253, lin. 27, 28: O homo! vultus .... non est.
Homo a Lumine-Ente distinguitur; inferior, illud Ens-Lumen non comprehendit, et ab eo comprehenditur.
Pag. 254, lin. 5, 6: Bin Radjah.
Idem qui supra, N.° lxxxviii, p. 9.
Si Bin ille est filius [x] Ank, rex mundi, qui Deum se agnosci voluit (Mahabar. 12 Porb. part. 1, fol. 349 v.); verisimiliter scientiae quam acquisiverat sublimitate, fuerit ultra modum elatus.
Doctum, in culmine potestatis positum, intra limites stare, rarum: probum, prudentem simul et strenuum, supremo regimini aptiorem esse, generis humani probat historia.
Pag. 254, lin. 12, 13, 14: quatuor vox .... tres intra domum corporis est; et una extra ....
Tres illae voces, sunt tres, intra corpus formatae, gradatim e pectore ad os ascendentes; una extra, ea quae ex lingua exit. Vide supra, T. I, N.° lxxix, p. 373.
Lin. penultima, ultima: filum longitudinis (longum), mercedis operum ut scidit.
Pluries de mercedis operum abnegatione dictum.
Super hac materia, vide Bhagwat geeta, lect. V, p. 58; lect. xvii, p. 125-127. Vers. Gallic. p. 63, 64, 142-145.
Pag. 255, lin. 9 Madhou tschehendai.
Madeh djehend, Banparast celebenimus. Mahabar. l2 Porb. part. 2 fol. 478 recto.
Pag. 256, lin. 1, 2, 5, 6: rectum (verum) dicere . . . munificentia, etiam mortificatio est; et korbam facere, etiam mortificatio (riazzat) est.
Recte agere, verum dicere, munificentiam exercere, uti sacrificium facere, mortificatio apud Indos, id est, summae perfectionis meritum habet. Quod fanatismum operum, ut dicunt, surerogationis repellit, et hominem in communi vitae statu, aeterna beatitate dignum statuit.
Lin. 7: et mundus terrae, et mundus [x] fezza, et mundus [x] Behescht, haec quaeque tria (3) Brahm est. (Ve aalem zemin o aalem fezza o aalem behescht in har seh Brahm ast.)
Id est, Ens supremum et unicum. Universitas rerum proinde ens illud unicum est, loca (mundi) etc. quidquid extra existit, mera apparentia. Inde verus spinosismus (vox non terreat, cum, societate nihilominus, quasi plures substantiae existerent, gubernata, nihil inde ordo rerum, ut jam exposui, detrimenti sit accepturus), Indico tamen modo intellectus.
Pag. 256, lin. 18, 19: Quemadmodum extremitatem ... ensis .... ipso hoc modo, oportet quod mendacium et non scientiam, ut consideratum fecit, seipsum (ab illis) servatum habeat. (Hamtschenin baiad keh dorough o nadani molahezz kardeh khodra negahdarad.)
Mendacium et ignorantiam diligenter, summa cura fugiendi praeceptum, expresse adhibita percellenti comparatione, hic injungitur. Textus iste, alterius (supra, N.° CXII, p. 136), ubi quinque mendaciorum genera licita perhibentur, commentarii loco esse potest.
Lin. 22, 23: illud ens cum volitione .... cum voracitate (be kajam ou) intuetur ....
Successiva, inprimis ultima rerum hic indicatur devoratio.
Ibid. lin. 26: septem prati .... septem linguae ignis. Suprk, T. I, N.° lxxxii, p. 383; w.° xxvm, p. 1 65, de septem pran: et T. I, N.° xii, p. 37; N.° xiv, p. 48 (aguen, houter, Mahabar. 12 Porb. 2.e part. fol. 518 v. 630 recto), de septem ignis speciebus, seu linguis, actum est.
Pag. 257, lin. 6, 7, 11; in medio [x] Fereschtehha .... Zehereh .... magnum id est.
Scilicet maximus in omni genere entium est.
Supra (N.° lxxvi, p. 367), Zehereh, Venus planeta, ostad, seu doctor [x] Djenian dicitur. Asiat. Research. T. 2, p. 303.
Ibid. lin. 13, 14: tres colores ... eidjad (inventionis . .) . . .
Tres colores sunt tria supremi artificis atributa; creationis, conservationis, destructionis.
Pag. 257, lin 17-20-21; Et unus djiw atma .... alter .... praeterit.
Duo djiw atma. Alter a maia deceptus, indoctus, entibus singularibus addictus manet; alter, doctus, liber, universalis remanet. Sic rerum productio, seu apparentia, ab eodem atma non producto, qui ratione ad maia, diversus evasit, remansit.
Pag. 268, lin. 22, 23; Domus cordis nilouferi .... domus illius entis magni.
Cor, in medio corporis, domus, sedes Entis supremi.
Pag. 259, lin. 4, 5: sumentem ... manum (varosch dast).
Character [x] Maha diw, seu Entis supremi, omnia in se attrahentis, ut saepe dictum est, et annihilantis.
Lin. ultima, pag. 260, lin. 14: cor .... calor ejus custoditum habet.
Cordis, et rerum ad id pertinentium, ei adjunctarum, satis accurata descriptio.
Pag. 260, lin. 6, 7, 9, 23, 26: foramen valde parvum est .... ignis .... edens bucceam primam .... atma .... Brahm Maha diw .... Beschn .... cum seipso lumen est.
Omnia ad unum, quod sensibus percipi potest, quod homini magis intimum, reducit systema Indicum. Inde ignis, in eo flamma subtilis, cujus in medio, atma ipse, qui Brahma, Maha diw, Beschn: ejus tres proprietates.
Ignis edens escae primam bucceam, est atma aguen roup, id est, atma cum ignis vultu, qui Beischvanr, calor stomachi. Vide supra, T. I, n. liv, p. 274.
Pag. 260, lin. 27, 28; pag. 261, lin. 8, 9, 12, 19: Hic discus solis.... Rak Beid . ... splendescens factus est .... sol, lux est .... Adam .... mokel mortis .... aqua vitae . . . . djiw dtma ....sol est.
Tria Beid, discus, lumen, porsch solis: inde sol omne in natura, totus mundus, et ipse Adam, pater humani generis, et praefectus mortis, aqua vitae, djiw atma etc. est.
Pag. 261 , lin. 25; quem dicunt; lege: quid dicunt.
Pag. 262, lin. 2, 7, 11, 14, 20, 25, ultima; pag. 263, lin. 5, 6-12: rectitudinem magnam dicunt ... mortificationem ... in retentione sensuum internorum .... (externorum) .... munificentia .... opus purum .... magnum dicunt .... productos facere .... natos .... cor majus ....? [x] sanias magnum .... ab omni magnum .... dicunt.
Novem magna; scilicet, rectitudo; mortificatio; retentio sensuum; internorum; externorum; munificentia; opus purum; natos procreare; cor: quare illis hoc nomen. Ordinem observa.
1.° Rectitudo (rast); quod recto, justo, vero conforme, ordinis coeli, venti, solis, sermonis, omnium norma; id est, summum rectum; illud in relligiosa Indorum morali, primum magnum.
2.° Quod hominem in se spectat.
3.° Opera ad extra.
4.° Praecedentium fons, causa; recogitationis sedes, cor, maximum.
5.° To sanias, id est, absoluta omnis rei, praeter et propter Deum derelictio; qua Brahm ipse creatura efficitur: summa perfectio, ab omni majus, sed cunctis necessitate medii non injuncta.
Pag. 263, lin. 14, 15, 16, 19, 20; pag. 264, lin. 6, penultima, ultima: [x] sanias magnum .... Brahma .... atma .... sol .... intelligit .... ab omni magnum (majus) dicunt.
Brahma, id est, omne, natura universalis, annus totus, Porschi, qui est in medio solis, atma, sol, cujus splendescente calore cuncta producuntur: unum ex altero prodiens, a pluvid ad usque, qua atma intelligitur, certitudinem (supra, T. I, N.° xviii, p. 66-76): sanias, quo Enti supremo absolute, soli adhaeretur, Brahma, illud atma est, magnorum maximum, cum hominem omni singularitate exutum ad Ens universale, unicum evehat, illud ipsum eum reddat.
Pag. 264, lin. 9; 12: ex alimento . . . . productum fiat.
Inde meritum illius qui alimentum largitur: novus creator est, Brahm est.
Ibid. lin. 12, 16, 19, 25, 26: Ille porsch ... omne in seipsum attraxit .... omne is est . . . . mors te non obtineat.
[x] porsch, atma, descriptio, cunctos naturae thesauros continentis, omnia in se trahentis, naturae universae, summi, unius entis.
Pag. 265, lin. 9, not. lin. 2, ultima: Pranou et atma unum .... nomen praeter nominatum .... cum nominato (esmra gheir masmi .... bemasmi).
[x] pran cum atma unum scire, nomen a re distinguere, illud cum re unum scire, omnia unum et idem: et magnum illud identitatis absolutae mysterium in seipso videre, noscere, nihil ultra cogitando, duas quae ad beatitatem ducunt vias non intendendo, verum Brahm unicum cogitare, perpetuo meditari, intueri, ipsum Brahm obtinere, esse est: secretum tegendum, Oupnek'hat.
***
OUPNEK'HAT 31. um, MANDOUK.
N.° CXL.
Pag. 266, lin. 2: Mandouk.
Vide Oupnek'hat 4, Mandek, supra, T. I, N.° lxxx, p. 375.
Lin. 6, 10, 11: Quidquid fuit .... Brahm .... atma . . . . pranou ....
Sub nomine pranou, qui Brahm atma, rerum universitatis descriptio.
Pag. 266, lin. 16; pag. 269, lin. 2, 3; pag. 270, lin. 13; pes primus .... atma scias .... pranou etiam quatuor pedes habet .... atma est.
Curiosa quatuor pedum [x] atma, scilicet quatuor statuum hominis, descriptio; cum quatuor litteris [x] pranou comparatio.
Pag. 267, lin. 1, 2: Beschvanr ....
Calor naturalis omnis entis, pes primus [x] atma: illo calore entia nascuntur, vivunt.
Pag. 268, lin. 15, 16, 17, 18; sciens etiam non potestas dicit, et non sciens .... conveniens enti deficienti (imperfecto) est.
Hoc commentario explicatur, quod alibi dicitur de Ente supremo; nempe, id, nec, esse, nec, non esse, bonum, aut malum etc. affirmari nequit. Ens deficiens, bonum, malum, existens, non existens esse potest: porro enti in se integro, summe perfecto, quod deficienti convenit, applicare nefas. Transcendenter, supereminenter, omne est. De Ente illo digne, reverenter loquitur, qui nihil de eo affirmari, nihil de eo negari, pronunciari posse, simpliciter, absolute declarat.
Pag. 269, lin. 20; aokar ab omni magnum est. Av, samskretice, adverbium perfectionis.
Ibid. lin. penultima, ultima: mim propter hoc dicunt, quod metiens omne est, et destructum faciens omne.
Samskretice, mima syomi, vel sedischiami, granum metiar.
***
OUPNEK'HAT 32.um, PANKL.
N.° CXLI.
Pag. 271, lin. 2: Pankl.
[x]Oupnek'hat nomen, ex Rek'heschir Pankl nomine ortum.
Pag. 271, lin. 6, 7, 8, 9: transire faciunt (ad beatitudinem) .... egoitatem, et hypochrisim, et hominis molestationem .....
Supra (N.° cxxxix, p. 262), rectitudinem primum magnorum esse vidimus. Hic egoitatis, hypochrisis expertem esse, nec homini molestum, ad beatitatem via.
Morali isti non plaudent, qui vel in relligione, vel in politica, egoitate acti, et hypochrisis, falsitatis crimen nihili ducentes, juramentis, promissionibus solemnibus, in se malis, explicationum vero, recto accommodatarum ope, quod in jurante veram hypochrisim parit, constringere volunt, student, refragantibus molestiam creant. Ergone pars una generis humani alterius erit tortor indefessus! Societatis tutum, unicum vinculum, imbellis probi, ut et potentis conscientiae, honoris dictamen, cui nihil addunt externae istae proestationes saepius infidum caelantes animum. Promissionis, juramenti expositionem libenter et sincere profiteor. — Non sufficit. — Ipsam promissionem emitte. — Proinde falsa et falso animo ficta ista expositio. Recusantem e patria expellendi, spoliandi potestatem vi habes; jus unde? Nec valet spiritualis temporali juncta auctoritas. Duobus verbis; quod exigitur, vel politiam spectat, vel relligionem: si primam, spiritualis potentiae in eam nullum jus; si secundam, temporalis. At, licet tecta, brevi patescit vera insectationis causa, opes, possessiones, munera a refragantibus eripiendi cupido, et vel injustae detentionis pudor, vel necessariae restitutionis timor.
Veritas, alma veritas! summi omnium Creatoris essentia et norma, creaturae in spissa rerum caligine fax, in malis undique obsidentibus refugium, solatium data, cujus facies si oculis cerneretur, mirabiles amores, ut de honesto ait Plato, excitaret sapientioe (Cicero, de officiis, lib. 1 (1672), p. 11), petentium mentibus luminis tui splendorem benigna infunde.
Enim vero, quo toxico miseros hominum animos imbuit humani generis hostis! nullibi sincera veri facies. Commodum affectuum, actionum regula. Heri popularium motuum fautor, atrox, truculentus; hodie regiminis ad priscum ordinem vergentis praeco, vilis adulator; nec ipsis, quorum ingenia studiorum sublimitas erigere debet, exceptis.
Sic legitur in diariis:
"Dans la nuit du 11 au 12 vendemiaire (4, 5 octob. 1801), jour de la publication de la paix avec l'Angleterre, on observoit dans le ciel une reunion, tres-remarquable, des planetes de Saturne, Jupiter, Venus et de la Lune, aupres de la belle etoile Regulus, connue sous le nom de Coeur-de-Lion. Le citoyen Messier a rendu compte de cet interessant phenomene, dans un memoire lu par lui a la classe des sciences physiques et mathematiques de l'institut national, dans sa seance du 5 brumaire (28 octobre).
(Rem benigne refert D. Delambre; Instit. notice des trav. etc. mathemat. 1 trimestr. an 10, p. 3.)
Journ. des defens. de la patr. 9 brum. an 10, Paris 8 brum. p. 4.
Albumazar, astronomus simul et astrologus Arabs 9 aut 10 saeculi; in tardo Saturno, Anglum; in potente Jove, Gallum; in Venere, Lusitaniae reginam; in luna, Crescentem Otomanicum, et in Regulo seu Corde-Leonis, Prussiae regem vidisset. Astronomus Gallus, 19.° saeculo, conjunctionem quatuor stellarum prope quintam, occasione pacis Galliae cum Anglia, 4 octobris 1801 publicatae, ut phenomenon observatione dignum Instituto nationali annunciat, exponit. At quid ad eventum politicum, humanis affectibus productum, talis astrorum situs? Eadem ergo de coeli physici motus, in terrae motus morales influxu, 9.° et 19 saeculo, parem denotans mentium imbecillitatem, opinio; simul et Asiaticae adulationis noxa.
Indi philosophi hac in materia, diversa prorsus sententia. Coelum quidem, seu ejus praefectos, in terram, in hominem agere arbitratur; similiter terram in coelum, hominem, parvum mundum, in magnum. Omne in natura, cum seipso rationem habet, supremi omnium moderatoris ordinatione. Verum e siderum concursu hominis volitiones pendere, eo declarari, prognosticae arti deditus non autumat.
Celeberrimi Europae astronomi, scientiae suae praestantia delusi, aliquam e coelo materiali rerum terrenarum, praesertim politicarum, notitiam peti posse putarunt: ex quo quidam augurare et divinare, pudendum! etiam non dubitarunt.
Pag. 272, lin. 20, 28: in hoc corpus .... ustum non oportet urere facere.
Ceremoniae, praxes, funeralia, quae pro mortuis generaliter praescribuntur, uti urere corpus etc., ei qui igne cognitionis corpus suum cremavit, qui intellectu perfecto, veri certam notitiam acquisivit, non sunt necessaria: ubique, loco puro, impuro, omni modo, corpus suum ut coluber pellem relinquit, et beatus evadit.
Pag. 273, lin. 3, 6, 7: Quoad [x] salek petitio . . . cognitionis est ... intelligit, quod forma hasti (existentioe) ... ego sum.
Se figuram existentiae, ipsum ens, ipsam existentiam intellectu percipere, ultimus summae cognitionis gradus.
***
OUPNEK'HAT 33.um, TSCHEHOURKA.
N.° CXLII.
Pag. 274, lin. 2, 4: Tschehourka . . . cul[trum [x] secare . . .
Samskretice, schourika, cultrum.
Ibid. lin. 7, 17; p. 276. lin. 17; deharna . . . modus [x] deharna .... per incuriam.
Deharna [x] selouk, perfectae in Deo mansionis, de Deo meditationis, pars praecipua. Vide supra (N.° cx, p. 106) ejus modum.
Pag. 274, lin. 14: schiv banhou.
Samskretice, schiv, Maha diw, lingam, immortalis.
Not. 1, (red ect.); lege: (red etc.)
Pag. 275, lin. 1, 2, 14; Pag. 276, lin. 6, 7: (12) matrai, quod quantitas (temporis) .... respirationem . . . . e mari digito (pollici) .... cum cerebro .... custoditum habeat.
Respiratio, ad ultimum protracta, duodecim matrai, seu syllabarum, litterarum, sonorum est. Quomodo ventus a pede ad cerebrum ducatur.
Lin. 21, 22, 26: vena sak'hemna .... colorem rubrum . . . pervenire faciat.
Vide supra (T. I, N.° xix, p. 84), quinque colores aquae in corpore; ventorum (supra, N.° clxiii, p. 365; N.° cxxxvi, p. 234) septem funes, seu septem humores, septem coloribus tinctos.
Pag. 276, lin. 8, 10, 11, 14, 16: cum cultro cordis ...... omnia nomina et omnes figuras amputet .... instrumentum bellicum [x] Inder .... [x] secare manum et pedem insipientiae et erroris per incuriam.
Cor intelligens nomina et figuras annihilat, ut et insipientiam, errorem: Creator solus in mente remanet.
Instrumentum bellicum [x] Indr, scilicet, [x] Pram, Brahm, Creatoris magni, culter, quo insipientia scinditur.
Allegoricus, ad res spirituales referendus, nunc patescit armorum ut et personarum mythologicarum sensus.
Lin. 22: aoda .... pankla.
Samskretice, oudam, aqua; oudakam, aqua, humor; aoudaryam, fortitudo, liberalitas: pankaha, frustum; pengala, unus e locis quibus respirant.
Pag. 276, lin. penultima; pag. 277, lin. 4: quadraginta et octo matra .... forma illius fiat.
Indus 48 matrai spatio halitum intra duo supercilia in naso retinere potest: summa meditationis perfectio.
Pag. 277, lin. 6, 7: septuaginta et duo millia venarum.
72,000 venae, venae sak'hemna junctae.
Lin. 20, 21, 24; pag. 278, lin. 17: opera purum et malum non reliquit . . . . ab operibus puris et malis mundum .... vinctus non fit.
Opere bono aut malo derelicto, uni Deo adhaerere, ejus nomen pronunciando, meditando, summum, quo praedicta halitus retentione pervenitur, felicitatis culmen.
***
OUPNEKHAT 34.um, PRAM HENS.
N.° CXLIV.
Pag. 279, lin. 2; Pram hens.
Id est, Samskretice, magna anima.
Lin. 22; pag. 280, lin. 18: Aliquis, quod petens hanc viam . . . . modus excelsus ....
Descriptio parvi sanias, quod omnes privationes, scilicet, opum, pecuniae, propinquorum, uxoris, liberorum, solo necessario emendicato, cum [x] Oupnek'hat lectione, comprehendit.
Pag. 280, lin. 21-28; pag. 281, lin. 9; pag. 282, lin. 8; pag. 285, lin. 11: modus excelsus ... efficitur ... non mansit . . . in atma requiem sumat ... (. . . vere liber et beatus est).
Saniasi excelso modo, supra dicta paucula adjumenta deserit, etiam a legendo Oupnek'hat abstinet, circa omne, quod ad corpus et ejus statum, quod ad animam indifferens; quasi mortuus; nihil extra atma noscit, se illum esse intime sciens.
Pag. 280, lin. penultima; pag. 281, lin. 4: Corpori sex status .... fieri.
Corporis sex status; existere (in utero); nasci; crescere; adolescere; decrescere; finire.
Pag. 281, lin. 10, 11, 19, 21, 26, penultima, ultima; pag. 282, lin. 8; is non alicujus elogium .... admiratio (sui) et praesumptio non sit .... egoitatem non habuerit .... ex eo (corpori) sine addictione fiat ... aliquid aliud (esse homo) scit; ... cum seipso factus, (sic) maneat .... in atma requiem sumat.
1.° Omnes animi virtutes, praesertim humilitas, perfecto isti saniasi praecipiuntur.
2.° Nihil praeter atma existere sciens, forma [x] atma cum seipso factus, manet; id est, se ens ipsum supremum constanter reputat.
Prodeant celebres illi antiquitatis philosophi, Socrates, Aristides, Epicteti. Quidquid morum puritate, mundi etejus illecebrarum, voluptatum despectu, rerum victui, vestitui necessariarum neglectu, denique mentis proecellentia, et corporis ei absoluta subjectione, Entis supremi meditatione, Stoica schola, quaedam apud Judaeos et Christianos sectae, famigeratum produxerint, meram sapientiae larvam, non speciem, Indis saniasi comparatae, gessisse, oculo a praejudiciis libero deprehendentur. Apud hos corpore, ipsaque anima, quod ad sensus, affectus, motus, actus quoslibet, quasi mortuis, homo in se, extra se, in ente unico vividus existit. Quod si in Ens primum, unicum transformari videtur, superbiae periculum ei assidue ob oculos ponitur. Dum omne est, cum Deus evaserit, se nihil esse tenere homini praecipitur: inprimis, ne spectantium laudibus mens efferatur, deserta petere jussum; aut potius, eo perfectionis provehi, ut laus et vituperium, quasi stilla super telam ceratam cadens, nullam in eo impressionem faciat. Et, quod observandum, mirandum, non centum annorum spatio, supernaturalis illa viguit, sed quatuor annorum millibus, et adhuc in Cachmiro circa Elahbad, ia Benares, tota Gangis ripa, et aliis Indiae partibus, apud omnis status, conditionis indigenas viget moralis theologicae, supremae perfectionis doctrina.
Hic standum, ne ex dictis consectanea, a mente procul posita educat nimium irritabile odium theologicum.
Pag. 282, lin. 11, 12-16, 23, 24, 25, penultima: Et lignum .... cognitionis est .... Aliquis, quod lignum .... kian acquisitum non monstravit .... sensus externos et internos in vinculum retentionis non adduxit .... peccatorum est.
Solum lignum vero saniasi relictum, baculus cognitionis. Sequitur falsi saniasi descriptio, cujus character praeipuus, posthabitis cognitione et sensuum repressione, externum saniasi habitum gerere est: id peccatorum maximum. Sic, in omnibus, veritati prima laus, mendacio primum vituperium.
Pag. 283, lin. 5, 8, ultima: Is (pram hens factus), cum aliquo .... et opus .... salam .... Et post mendicationem ....
Cum verus saniasi omne et nihil sit, de eo nihil omnino possunt dicere: quod illud sit vel non sit, quod eo egeat vel non egeat; id faciat, vel non faciat: praeter atma ei nullum: nihil esse, non esse, et sic omne esse, propria ei existentia.
Lin. 13, 16; dehian .... basna .... deharna.
Vide supra (N.° cx, p. 106; infra, N.° clxiii, p. 359), [x] dehian et deharna expositionem.
Pag. 284, lin. 16, 17, 18, 24, 25, 27, 28: aurum et argentum .... intuitum etiam non faciat .... si cum volitione .... intueatur .... manum pervenire facit .... sumit.
Tres peccati gradus: 1.° cum volitione intueri; 2.° manum protendere; 3.° sumere. Adverte inprimis aurum, argentum etiam intueri vetitum; ipsam volitionem, ipsum desiderium, peccatum grande.
Pag. 285, lin. 3, 4, 5: e molestia .... sine patientia et sine vi (ad illud tolerandum) non faciat.
Rectissime Pram Hens Oupnek'hat illud nominatum; animam enim hominis magnam animam, omnia naturae, entis imperfecti defectus tollendo, Deum ipsum reddit.
Dum longo et atroci bello exhausta gemit Europa, populi vectigalibus, hominum conscriptionibus, requisitione, operum, terra marique 1 [L'on vient de mettre en armement trois navires pour la peche de la morue, au grand banc de Terre-neuve. Mais le manque de charpentiers de navires pourra bien retarder cette expedition, si le gouvernement ne la seconde, en renvoyant dans leurs foyers les ouvriers necessaires a cette entreprise. Si le gouvernement nous envoie cette classe d'ouvriers, etc. Journ. des Defens. de la patr. 2 frim. an X, p. 2. Vendee; Sables, 20 brum.], inimicis, eorum consumptione pressi, agriculturae derelictione, opificiorum, commercii et coloniarum jactura vel direptione, destructione, annonae caritate (panis Parisiis libr. 4-1/2, 5 ass.) ad inediam redacti, extremum fere exhalantes halitum: quid sibi velint avidi et improvidi rerum publicarum rectores, num tandem arbitrariae et barbarae gestioni, unde verum ipsis nullum emolumentum, finis non sit imponendus; num semper pueriles et praeposteri sumptus imperabuntur, 2 [Vide in diariis, Moniteur, 10 frim. an 10. Act. du Gouvernem. p. 277; Arrete du 7 frim. "(Les Consuls de la Republique, sur le rapport du Ministre de l'interieur, le conseil d'etat entendu, arretent: Art. 1. Le directeur-general, les adrninistrateurs, le secretaire-general, les directeurs et employes des douanes, porteront un uniforme, qui est regle ainsi qu'il suit: etc.)"; et Defens. de la patr. 11 frim. p. 3. Novum duanae fiscalibus, a directore generali ad simplices praepositos uniformem, at opere phrygio varie, pro gradu, argento ornatum, regiminis publici decreto, solemni, auditis audiendis, forma lato, praescriptum vestitum: omnes acinace armati: commercio, bellum paratur.] pallentes a se invicem exquirunt:
Dum maris dominator omnia in hostes, neutros, amicos jure sibi licere contendit, colonias vi raptas coloniis addit, et, universali commercio dives et pauper, cum mercibus non venditis ernporia redundent, nec minores inde ei sumptus annuales domi aut foris, maritimo luxui gentis suae genio indulgente, repetitis mari excursionibus, populi nimium creduli et jejuni, oculos, aures implens, perstringit; rivali, etiam proprio incommodo, damnum assidue parans, pariens:
Dum terrae imperator, semper quasi in acie victo jura dare, parta bello servare; vicinos, ordinis restituendi praetextu, copiis, militari legislatione exagitare; regna subvertere, subversa ne resurgant impedire, nova creare; aerarium male conceptis expeditionibus exhaurire; duro, ad nutum, militari regimine, populum mitem et vix asciae ereptum gubernare; histrionicis decennalibus militum exercitiis, quasi simiorum saltatione, tympano, spectantium oculos occupare satagit:
Dum, quod ad internam administrationem, fiscum, rem maritimam, colonias, commercium, vias publicas, imperii bonum intra vel extra, nihil acre, scitum, sapiens ingenium redolens decernitur:
Dum monarcha invidus, sanguinis voci aure obturata, primogeniti familiae suae stirpem abolendam curat, ut, data occasione, ipse thronum vacuum occupet; novo interim soboli suae regno acquisito:
Dum alius, communis Europae tranquillitatis obtentu, belli arcendi provinciam suscipit; at revera ut vicinis imbellibus, terris quasi jure spoliatis, vastum et tremendum sibi conficiat imperium.
Dum tandem veteri et constanti zelotypia Galliae exitiales motus, exhaustionem, ultimae Francorum dynastiae extinctionem, ut certum novae potentiae, qua vicinos opprimat, novae opum vis acquirendae medium postremus considerat; et inferioris gradus potestates semiconatibus resistendo, aggrediendo, aliae mortem sibi consciscunt, aut tumultuarie sancitis legibus, repetitis constitutionibus, lethalem morbum, insanabilem debilitatem contrahunt:
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Re: Oupnek'hat, by Anquetil Duperron
by admin » Sat Jan 06, 2024 5:37 am
Part 11 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[English Version]
And en, a new block! in the nineteenth century, the primary dogma on which the mystery of the Incarnation, namely the economy of the Christian religion is based, the Catholic patriarch, strange! He is not ashamed to attack! These are read in a pamphlet entitled: Instruction pastorale de M. l'eveque de Langres (de la Luzerne) sur la revelation (Paris, le Clere, 1801). Signe C. J. Eq. of Langres; March 17, 1701, p. 52-57.
"No. 20. Objection. The revelation was supposed to be partial and cruel.
"A fourth attribute of God; which unbelievers claim to place in opposition to revelation, is justice. The revealed law, they say, is not a benefit of all times, of all countries. It dates at most in the time of Moses: it was not even universally widespread. The human race was ignorant of it for a long time; many peoples are still ignorant of it. Can we admit such revolting partiality in God? not all men are they not also the work of his hands? He owes no more to one than to the other. Any respect of person is an iniquity, of which the essentially just Being is incapable. But from there, adds incredulity, results in an even more cruel injustice: it is to punish men for not having followed a law that was not made known to them; it is that God delivers his personally innocent creatures to eternal torment, children he takes from life before they receive baptism, infidels to whom he has refused knowledge of his religion. What tyrant, we conclude, is more cruel, more atrocious, than the God of revelation?
No. xxi. Answer. It is not true that God punishes for not knowing his religion.
“It has always been a ruse of the enemies of the faith to slander its teaching, to attribute to it errors contrary to what it professes. Walking in the footsteps of their predecessors, the unbelievers of our days renew this artifice, which the SS Fathers reproached those of their time. We disavow this maxim, which unbelief affects to impute to our belief, that God delivers to the eternal flames those who have not been within reach of knowing his religion. We strongly challenge those who accuse us of it, to find the slightest trace of it, either in the holy books which contain our doctrine, or in the decrees of the Church which interpret it.
The illustrious author did not have in mind the apostle's ephah, announcing a gratuitous predestination to eternal happiness or calamity, by the subfigures of Jacob and Esau, the old and the new people.
1 [[x] Rom 9, 11-16 (11 though they were not yet born and had done nothing either good or bad—in order that God's purpose of election might continue, not because of works but because of him who calls— 12 she was told, "The older will serve the younger." 13 As it is written, "Jacob I loved, but Esau I hated." 14 What shall we say then? Is there injustice on God's part? By no means! 15 For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 16 So then it depends not on human will or exertion, but on God, who has mercy.)] For when, he says, they had not yet been born; either they had done something good or bad, so that according to the election God's purpose remained; It was said to him (Rebecca) not from his works, but from his calling:
Because the elder shall serve the younger, as it is written: Jacob I loved, but Esau I hated...
What then shall we say? Is there iniquity with God? He is away. For he says to Moses: I will have mercy on whom I will have mercy; and I will show mercy to whom I will have mercy.
Therefore, he is not willing or running, but God is merciful.
"This is the dogma taught by the divine Master, transmitted by our fathers, defined by the councils. One enters heaven only through the Church, into the Church only through baptism. Thus, all those who do not present themselves not provided with the sacred seal, will not be admitted to the happiness of paradise. The sin with which they are born burdens them with it."
He excludes them as enemies of God, not simply as having experienced the required condition.
“But where did the unbeliever get his assertion that this sin, which was not personally committed, would deliver them to the torments of hell?”
Baby etc. He did not commit Adam's sin himself; that is, he does not eat the forbidden fruit: but, with the curse pronounced on the descendants of the first man, the habitual grace, the love of God, deprived of it, enslaved by his enemy, he carries a hostile attitude towards the Creator, and thus is really guilty of the sin of Hades himself, 1 [ ] in which, he says Apostle, all of them.
1.[x]. Rom. V, 12. Empty Mandate and Pastoral Instruction of the Bishop of Soissons (Fitz-James), carrying condemnation, 1.° of the Latin commentary of Brother Hardouin, of the C. of J. on the new. Testam, 2.° of the three parts of the History of the People of God, by Father Isaac Joseph Berruyer, of the C. de J. 3.° Of several libels published in defense of the second part of this history ( 1760), T. 2, p. 34, 2 Tom. “This supposes that children themselves are guilty of sin, and that what sins, which cannot be other than original sin, is remitted to them by baptism.” Lib. city p. 34-35, 47-51-190. That most outstanding work, in this dregs of the ages, where it snatched away the best talents, shattered the wisest minds, shook the firmest breasts, crushed, as if by a violent whirlwind, the tempest of revolution; where, after the schools of theology were destroyed, the Christian religion was hardly tolerated, the Catholic institution, supported by the tradition of his ancestors, while there was no longer a prophet in Israel, and every priest, even a layman, having broken the bond of subjection, established himself as a teacher, the head of a small Church, languishing, almost non-existent; most illustrious, well-behaved, and firmly attached to the base of the religion, the pastoral instruction of the bishop of Augusta Suessioni first of all legend. It is known that its author was D. Goulein, a faithful and learned theologian as well as the former. Whose other work is worthy of attentive meditation; namely: Act of appeal from the Unigenitus constitution, and from the new catechism given by M. Languet, Archbishop of Seris, to the future general council, lodged by several priests, chapters, and other ecclesiastics of the city and the diocese of Sens; and Justificatory Memorandum etc. (1742), from peccato originali and the state of infants dying without baptism. T. 2, p. 741-750. The Jesuit family gradually revived. Those who remained from the destruction were very young at the time of the abolition (years 1763, 1765): the majority of whom, especially among the French, were shocked and enticed by Berruyer's false speech, freer, impious concepts, and followed the signs of the philosophy then reigning. More serious, those called to support the hidden body of the Christian religion, clinging to the walls of the sun, Jewish, that is, external Christianity, without the redemption of the mysteries, and the exposition of predestination, grace, and love of God, with crude minds, barely knowing the elements of religion, even perverted by our revolution , by the use of the sacraments alone, with certain adjuncts as the keys of Catholicism, v. g. in the worship of the Sacred Heart, less Christian practices, in the way of the missionaries, propitiate, accustom What remains of the old Gallic clergy, feeble, exhausted by old age, the offspring of the Lazarists: what should we expect from octogenarian and less knowledgeable pastors, where the wounds and diseases of the Church require an expert as well as a vegetative physician? Neoteric or constitutionalist, for the most part, arising from the same source, sometimes from a worse source, the truths, as is clear from their Pastoral Letters, are completely ignorant of the principles of theology: sometimes they abound with foul errors. But if with the Roman court, unharmed the liberties of the Gallic Church, which doubtless, any peace can be entered into, the seat of the Concordat will be filled, men will not do it. After a severe famine, long years of scarcity, the abundance of the land not yet giving hope, until Elijah the Prophet (doctor) comes, who, as Malachi says* we leb banim aal abotam fen abo ve hikketi et haarets kherem. 3, 23, 24.], let the heart of the fathers turn to the children, and the heart of the children to the fathers, let us live in the time of abundance collected gifts: let us meditate attentively on the sacred books, the imitation of Christ; SS. Fathers, especially St. Cyprian and St. Augustine, SS. The works of the great Bossuet, the works of the great Bossuet, of the doctors Thomas and Gersom, Portus Regius, and above all Arnald and Nicolius, as I have already said, and the spirit of Christianity, as far as he could Having experienced intolerance, let us agree: happy, alas! if the most good God favors sincere efforts, and deigns to rekindle the former light of the Gaelic Church. [FOOTNOTE ENDS HERE]
they have sinned, unless he is redeemed by baptism, with a changed heart, and acquires the habitual love of God, he must be delivered up to the flames of hell, as you threaten.
(S. Augustine. Op. T. 5, serm. 161, col. 776, n. 4. - Serm. 294, on the baptism of children. col. 1184, n. 3.)
Isn't God powerful enough to make them a fate that exempts them from misfortune?"
Why would God make his enemy (we were all, says the Apostle, children of the Lord [[x]. Ephes. 2:3.]), a heart given over to Satan, experienced in calamity?
It was of the perfidious Apostle who was to betray him that J. C. said that it would have been better for him not to have been born. What will become of this multitude of children whom God has not admitted to the sacrament of regeneration? What will become of all the men of all centuries who, having ignored positive laws, conformed to the natural principles prescribed to them by reason? It did not please God to instruct us; and revelation, by ordering us to believe what it teaches, teaches us to respect what it leaves in obscurity. We have the right to judge that these non-guilty creatures of a God full of goodness will be happy in the state he has given them. God is just; in whatever way he treats his creatures, he will never do injustice: this is what faith teaches; but then it stops."
We have heard of man thinking of God's sense, judgments, and organization in human fashion. Now let us consult the divine oracles. Finally God, says the Apostle 1 [[x]. Rom. XI, 32. (Romans 11:32 New International Version 32 For God has bound everyone over to disobedience so that he may have mercy on them all.) to be pitied.
There is no distinction here. Following or not following the guidance of reason, all, equally, ignorant of the positive laws, are in unbelief, and in need of divine mercy.
We have the right to judge these creatures not guilty. . . will be happy. . . God is just.
Where is the right? If all have sinned in Adam, if all are by nature children of wrath, how are you not of the right? what sinner, enemy of God, could enjoy happiness?
God is just: certainly. But 2 [[x]; Id. 9, 20, 21. (20 Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. 21 For if God did not spare the natural branches, he will not spare you either .)] , O man, who are you, that you answer to God? Does the fictitious man say to him who fancied himself: Why have you made me thus?
Does not the potter have the power to make from the same mass one vessel for honor and another for dishonor? ....
3 [[x]; [x]. Rom XI, 32, 36. (Romans 11:32-36 New International Version 32 For God has bound everyone over to disobedience so that he may have mercy on them all. 33 Oh, the depth of the riches of the wisdom and [a ] knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! 34 "Who has known the mind of the Lord? Or who has been his counselor?" [b] 35 "Who has ever given to God, that God should repay them?" [c] 36 For from him and through him and for him are all things. To him be the glory forever! Amen.) -- Mem. pour les cures de Sens, T. 2, p. 741-749.] O the height of the riches of God's wisdom and knowledge: how incomprehensible are his judgments, and how searchable are his ways!
For who has known the meaning of the Lord? or who was his counsellor?
Or who first gave to him, and it will be returned to him?
For from Him, and through Him, and in Him are all things: to Him be glory forever. Amen.
The majority of Catholic doctors, in accordance with these principles, establish that ignorance, which they call invincible, of the true religion, justifies before God those who do not break the natural law.
Justifies; that is to say, they are not punished precisely because they have not embraced the true religion, which they have not known invincibly; : all, whether they follow the natural law or not, without the true religion, of which baptism is the door, by knowledge, by profession, are sons of iree. (See on this matter, above, pp. 507, 509: Arnaud, de la necessite de la foi en J. C. pour etre sauve; T. I, pp. 1-4-9, 20, 21, 293, 315, 321, 378; T. 2, pp. 1, 16, 20, 76, 77, 137, etc.) If we are dealing with the justification that happiness will follow after death, the proposition is false; which the Socinians, of the party of Harduin, Berruyer, that is, the followers of the Jesuits, assert, thus rendering the incarnation of J. C. useless.
The Pelagians asserted the same. It is indeed strange that a Catholic bishop, the nephew of the great and distinguished man D. de Malesherbes, should sell casuist rubbish as the common doctrine of the Church.
"What does this invincible ignorance consist of? Who makes it such? What degree must it be to excuse error? This is what God alone knows, what he will judge in his wisdom and, we hope, in his mercy.
"The author of the revelation is therefore not a cruel tyrant, as his enemies repeat. But they claim to make him at least a partial judge, who makes an unjust sense of people, granting to some what he refuses to others."
But if it is uncertain in these lands what the illustrious prince talks about invincible ignorance, nothing is to be affirmed in moral terms. The Supreme Judge cannot impose any punishments on the offenders. The same difficulties return from the supreme justice of God: with one hand the author builds up, with the other he tears down.
On the same basis, on the same principles, a concord can be entered into with the Protestants and Mohammedans, to the knowledge of God alone, rejecting the presence of Christ in the sacrament of the Eucharist, which regards three persons in the Trinity. Whoever endeavors to protect the works of the Supreme Being by reason, moves a feeble hand against an immense and self-standing mass, by which later it is easily broken, crushed. What it is, not what seems just and appropriate to a sick and weak eye, is to be sought.
Pag. 237, line. 15, 19; are, read: is (are).
Ibid. lin. last: djadjman
In Mahabar. 12 2 parts fol. 477 r. Djadjan, [x]djak to take care of, to do. Perhaps, djadjman, djak man, [x] djak, a man of sacrifice.
Pag. 238, lin. 10, 11; dantschehna
Samskretice, dasta, bundles.
Pag. 239, lin. 18; I will give
Samskretice, daschhati; expense, cost Danyam, grain, generically tank'heh, currency. Mahabar. 12 2 part .fol. 595 v.
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OUPNER'HAT 29.um, DJABAL.
No. 127
Pag. 241, lin. 2; JABAL
Probably, from the name [x] Djabal, above, T. I, No. 12, p. 36.
Lin. 4: Brahman. . . Djaknoulak .... Kork'hit.
Bhraspat, the same as Moschsteri, the planet Jupiter (above, T. I, No. 76, p. 362; below, p. 242, line 11), [x] deioutai master (T. I, No. 76, p. 367).
Djaknoulak, same as above, T. I, No. 32, p. 182; No. 41, p. 219.
Kork'hit, an ancient city, a road, near Dehli (Mahab. 16, Porb. fol. 778 r.), from the domain [x] of Radja Djetaschter). See above, T. I, No. 32, p. 182; Observation p. 514
Lin. 7, 8, 9, 11, 13, 15; 242, lin. 1, 3. Apmakt is Kork'it. . . Benares . . djiw atman . . body ... oi Fereschtehhai . . mokelan senses .... Maha diw .... tattoos.
Samskretice, ap makt, water of bliss. This name best suits the two cities where it was believed that those who breathed out their souls would attain happiness; and by comparison with the body of man, likened to these cities, which he himself must know to be these cities, in which, by rendering the worship due to the Supreme Being, he obtains the perfect liberation of the djiw atma; while Maha diw, the agent of unification, in the ear of the one leaving the body, pronounces the kalmeh, or the formula of liberation, tatumes, that you are (above, T.I, No. 17, p. 65). The same commandment to all living creatures. As in the Kork'hit oi Fereschtehhai, so in the body oi mokelan they perform the adoration of the senses.
Pag. 242, lin. 19, 20, 21, 23; page 243, lin. 2, 6, 7: Atr, one of the seven ancient rek'heschir, at the time [x] Goutam (above, T. I, No. 28, p. 165).
Barna o asi: Barna .... asi . . . . Baransi ... between the two eyebrows is sandha ... pran ...
Thus also Benares is called Varanasi, in the Heetopades; p. 99, fab. 3, not 133, p. 310.
In Samskretic, bharana, a remedy: asisha, I dipped. The same comparison. The extremity of the two nostrils, in the lower part of the forehead, between the two eyebrows, by which, by aspirating, they draw in their breath, and keep there, meditating and praying, like the city of Benares, where the greatest happiness is to die. The same practice in Bhagvat geeta, lect. 5, p. 60, 61; verse Gall. p. 66, 67 and not. (a).
Samskretice, sandeha, to be beautiful.
Pag. 243, lin, 24, penultimate, last; page 244, lin. 5, 11, 12; Djank Bram tscharedj. . . Kerhest. . . The ban was saved. . . Saniasi
On the famous Djank, Radjah, see above, T. I, No. 32, p. 182
(See the four states of Indian perfection described in the law of Menu, interpreted by Jones, chap. 2, on education; or on the priestly class, and the first order (lib. cit. T.3, p. 83); chap. 3, on marriage, or on the second order (lib. cit. p. 119); chap. 6, on devotion, or on the third and fourth order; lib. cit. p. 225).
Pag. 244, lin. 15, 18; p. 245, lin. 24, 25: volitiones ..... (belt) .... threw ...
A true Saniasi is he who, whether he performs religious works, fastens his girdle, or casts off his belt, with a heart cold to all desires, those completely removed from his heart, remains attached to one God.
Lin. 23, 25: O fire ... [x] the water of my genitals ... with the Light-Being ... make it reach. (Ai atesch . . . o tou pran mani mara be nourdzat berasan.)
This [x] prayer of the healer differs little from what was related above (T. I, Animadvert. p. 708, 709, and note 1) about the Count of Senzendorf and Hernbutanis, his family.
The Indian philosopher considers the whole of nature always in the act of generation, or the production of appearances, and he confounds the thing which is, as it were, the first material of this effect, with the cause, the universal agent, and refers to it.
Lin. 27: You were produced from my bread.
Above (No. 112, p. 130), pran, having become fire, comes up, goes down; No. 116, p. 149, from pran, the medium of wind, and from the wind fire is produced.
Pag. 246, lin. 1, 3, 6, 19, 20: Tschetri and Bis. . . . those, in war .... [x] Behescht [is] .... Saniasi ....
An important rule in moral, religious, and political matters: he who diligently executes his office, the conditions of his office, or his works, obtains the merit of external perfection, from which he is hindered by his state. Thus the soldier, fighting energetically, and Sanias, who waged war bravely with the senses; thus the sick, at the moment of death, sparing food, or one who has fallen into water or snow: all, offering their condition to the Supreme Being with a submissive spirit, [x] obtain healing as a reward.
However, the divine and sublime teaching of John, who in the professions of gain and power too much, recommending moderation and meekness above all, does not reach Oupnek'hat in this place.
1 [[x]. Luke III, 12-14. (Luke 3:12-14. New International Version. 12 Even tax collectors came to be baptized. "Teacher," they asked, "what should we do?" 13 "Don't collect any more than you are required to," he told them. 14 Then some soldiers asked him, "And what should we do?" He replied, "Don't extort money and don't accuse people falsely—be content with your pay." , and the tax collectors to be baptized (by John), and they said to him: Master, what shall we do?
But he said to them: Do nothing more than what is appointed for you.
And the soldiers questioned him, saying: What shall we also do? And he said to them: shake no one, nor slander; and be content with your wages.
And the people, to whom from the 14th and 15th centuries, the light of the Gospel shone with the divine grace, removes every sign of religion from the military establishment! As if morals, right, and justice could ever be impressed upon minds trained to rude and violent acts, upon hearts accustomed to them, without the guidance of religion, weak and often wanting, by false reason; untamed, skillful and prudent courage, it would not be allowed to go around! The old faith will return, and with it the old education of the soldiers, as to soul and body.
Pag. 246, lin. 20; page 248, lin. penultimate: the reason [x] to be cured is this...
The followers of the material world turn this state of perfection, which, according to the Indians, is a mere figment of the imagination, like the last crisis of fanaticism, into a joke: they mock the Stoic philosophy as well. The new Epictetus, with the high brow of modern sensualists, would be relegated to the dungeon of fools, at least as ridiculous, if not more harmful. Now they love to see nothing hard or severe in moral philosophy, except as the fetus of the Christian religion; and the former, fiercely attacking the enemy with evil affections, pursue the latter with the same hatred.
Lin. 23, 24, 25; page lin. 23: And let him not do any thing (in) reason above himself, (saying) that it is from me (mine). . . . and he had no enmity with anyone ... and he never said anything that was from me (it is mine). (Ve hartschizra nesbat bar khod nakonad ke az man ast . . . o ba kasi aadavat na daschtah baschad ... ve harguez tschisira na gouiad ke az man ast.)
The absolute abandonment of the property of the land, the renunciation of the proprietor's right and action, is here prescribed. It is lawful for an Indian healer to speak of any matter: this is mine, as it is known to the religious in the Christian religion (of the family of St. Francis); to which the words of the Apostles return: 1 [[x]. 1 Cor. 7, 30, 31. (1 Corinthians 7:30-31. New International Version. 30 those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; 31 those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away.)] Those who buy (are) as if not possessing; and those who use koc worldly, not using tanquhm; and brings to mind the words of the supreme teacher: 2 [[x] Mark. 10, 21.] You lack one thing; go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come follow me (taking up the cross).
In such a forgetfulness of all the rules of moral doctrine, of allies, citizens, friends, as well as enemies, for the benefit of good things, the shameless plundering; unbridled and general to acquire wealth by any means, amassing, concurrence, effort; of the poor, who refuse to worship the idols of the day, with contempt, even with direct or indirect harassment; the distance of the most divided religious places over the possession of this kind of cheap, dangerous, and most harmful rubbish, is to show agreement and to make a cause for humanity.
Concerning those things which concern the movements of enmity and hatred, there is the same agreement.
But I say to you, says Christ 3 [[x]. Matthew 5:44-45. (New International Version. 44 But I tell you, love your enemies and pray for those who persecute you, 45 that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.], love your enemies, do good to those who hate you, and pray for those who persecute and slander you; that you may be the children of your father, who makes his sun rise on the good and the bad, and rains on the just and the unjust.
The same love of each man is prescribed for the Hindu and the Christian, so that, as the first children of the Being, guided by his providence, forming one family, they may reach it. A true and sublime stimulus to general harmony and love. Public good, the bonds of society, and peace are caused by bare philosophy: indeed, the allegation is false, where the movement of evil emotions oppresses and extinguishes the voice of reason.
Pag. 246, lin. penultimate; page 247, lin. 2-4: if .... he does not find a director .... I have become Brahm .... let Brahm become.
In the failure of the director, who, by the effect of self-healing, having true faith, says, with firm faith, I am Brahm, Brahm escapes. Here to be observed, as in the Gospel, the power and efficacy of the surest faith.
1 [[x] Mark. 11:22-24.] And answering Jesus, says the Evangelist, he said to them (his disciples): have faith in God.
Amen, I say to you, because whosoever shall say to this mountain, Remove it, and cast it into the sea; and he will not hesitate to go in his heart, but will believe that whatever he says will be done, will be done for him.
Therefore I say to you, whatever you ask for in prayer, believe that you will receive it and it will be done for you.
The general opinion in Asia produces the same, concerning the effect of firm and constant faith, actions which seem to overcome the force of nature.
Pag. 247, lin. 10, 12: Samourtak. . . . and others (from) them.
Samskretice, samarthaha, a skilled man, rich, polished, great, prince.
Adalak See above, T. I, No. 17, p. 58; No. 38, p. 197.
Sopatkit Ibid. No. 16, p. 50
Darbasa, an ancient penitent. MAHABAR 15 fol. 769 recto, verso
Brathe. The old man Id. 12 2 parts fol. 538 verso.
Nadak. Nark, an ancient mythological man. Id. fol. 463 v.
Djed bhert Djed, son of [x] Hadjat, the old Radjah. Id. 13 fol. 654 v. 666 r.
Foreigners Ancient rek'heschir Id. 14 fol. 745 right.
Revank. Ravankoin kern. An ancient man. Id. fol. 708 straight.
Pag. 247, 16: In appearance ... they were drunk; inwardly, they are (were) intelligent.
A deep and constant meditation on spiritual things excludes all external worship, and renders the senses deaf and blind: whence man, alive with internal fire, shining with internal light, and full of wine to the eyes of the body, appears to be out of control in mind. Hearing, he does not hear; seeing, he does not see, and he puts on a certain outward appearance of infirmity, the organs of the senses seem to be dull. In Asia, especially in India, that state of contemplatives, favored by the temperature of the air, the location of the place, the tranquility of the food (rice, vegetables, milk), the race, and above all the institution of religion, not rare, but true, in this land, produces a freedom which he imagines for himself. they cannot be always acting, always running, the turbulent inhabitants of 48 degrees of latitude.
Ibid. lin. 21; they didn't have a zone...
The first sages of the Indians, immune from the ceremonies used today, were attentive to one God: hence, as already observed, a new, and made for the sake of the people, external face of the Indian religion.
***
OUPNEK'HAT 30.um, MAHA NARAIN.
No. 139
Pag. 249, lin. 2: Maha Narain.
See (above, No. lxxxvii, p. 1 etc.), Oupnek'hat Narain, and Annotation. p. 457-459.
In Samskretice, Narayanaha, Beschn interprets.
Maha Narain will be the great, absolute Narain, the supreme Being, the supreme light; that a new praise is celebrated in this Oupnek'hat.
He who acknowledges an absolutely unique substance, attributes to it all that exists, is seen, can be conceived by the imagination, the mind, attributes, perfections, reasons: hence the first cause of all, the supreme controller of all, the sole agent in all, as if an encomium surpassing the powers of the human mind.
But he who confesses several beings, in order to establish more strongly the truth of the existence of other substances, different from the first Creator, enumerates their qualities and attributes fluently, to which he subjoins the description of the supreme workman, so as not to detract from the work, emphasizing more sparingly his essence which is perfect in every way. That is human weakness! what he cannot reach, he denies or depresses.
We can refer to the first type of praise, which is read in the Gospel: 1 [[x] ..... [x] Mark. X, 17, 18. Syriac, malkono ttobo .... Omar leh Ieschouaa mono kore at ti ttobo lait ttobo eloen khad aloho. Mark 10, 17, 18; they will eat Leusden and Schaaf (1717), p. 108. The word ttob, such as [x] good, in this place, does not mean relatively good, the right state of things, as Genes. 1:4 And God saw the light that it was good; but good absolutely, in itself, essentially, perfectly. This meaning is required by the order of the prayer.] Good teacher ... what do you call me good, says Jesus: no one is good but God alone. Of course, the humanity that you see in me with the eyes of the body, shared with good, [x] is given to be partial; The Word, the Son, from the Father; The Holy Spirit receives from the Father and the Son: therefore, the only source, the father, the only God in himself, is good from himself, true, independent substance; which is equal to the perfection of the three persons, does not offend the one nature.
This short commentary is not very important to me, if it does not immediately make all theologians laugh, let them know that I simply hold the Catholic belief in the three Persons; and the matter, before they give notice to my explanation, they will deign to meditate deeply. The truth, from the beginning, flowed through different mouths, altered more or less, according to the diversity of the channels. Its features which remain, from the ruins of ancient, external monuments, are indeed difficult to extract, but worthy of a critical and religious investigator.
Pag. 249, lin. 4: Anbeheh (above, No. c, p. 57; anbheteh: below, p. 251, anph'eh; punctuation difference).
That water, which has no shore, etc., is the universal moisture, penetrating, filling, surrounding the world, this abyss, the primordial water, which was carried over by the spirit of God. (Gen. 1, 2, 3.)
Lin. 6: there is a greater entry; read: a greater one entered into it (water, anbeheh).
The supreme being, having entered the water, imparted to it life and the power of producing all things: lin. 23, all living things were (have been) produced from water on earth.
Lin. 19, 20: it is that being which the learned weave together with the sea of the Maya as they did. (Ve an dzatist ke aarefan oura ba beher maia ieki kardeh mibafand.)
Maya, the error by which particular beings arise from the universal, is thought to arise, is the sea. Being learned and not being, truth and error, make one cloth, one web: first, form, substance; secondly, a bond, hidden, appearing only to those who know and see.
Pag. 250, lin. 3: And they say that words are sweet and true and right, that is (o migouiand ke sokhanhai schirin o hak o rast oust).
It must often be observed that the Supreme Being, the first agent, manifests Himself under the name of the word (sokhanhai, words).
Pag. 251, lin. 2, 12: Haranguerbehah from the principal of that water, which has the name ap'heh .... let it appear .... Pradjapat ....
From the first water, the fine elements, uncompounded, in which they were also composed, came forth.
Lin. 11: Beid says that I do not know this way. (O Beid migouiad ke man in rahra namidanam.)
All the truths, especially unification, which [x] Porsch sees in the sun (above, T. I, No. L, p. 271), not taught in the books of Beid, are expressly declared.
Lin. 19, 22, 25: Sun .... particles. . . . it is from the light of the Creator ... the light of the sun is the light of the Creator.
Thus, in Indian theology, in attaining absolute unity, the material and the spiritual, the created and the Creator are confused; the former particle (dzereh) is called the latter.
Lin. penultimate, last; page 252, lin. 1, 2: wealth ... these two forces ... the wife of the sun (is) (in hardou kowat zan aftab) .... in the side ... the earth ... open mouth ...
Attributes, the virtue of the agent (here, of the sun), his wife. Night from one side of the sun, day from the other; the earth and the sky are bright with its light, or its mouth is open.
Pag. 253, lin. 27, 28: O man! look... it's not.
Man is distinguished from the Light-Being; the lower, does not comprehend that Being-Light, and is comprehended by it.
Pag. 254, lin. 5, 6: Bin Radjah.
The same as above, No. lxxxviii, p. 9.
If Bin is the son [x] of Ank, the king of the world, who wanted to be recognized as God (Mahabar. 12 Porb. part. 1, fol. 349 v.); probably he was exalted beyond measure by the excellence of the knowledge which he had acquired.
The history of the human race proves that the learned, placed at the height of power, stand within the limits of the rare: honest, prudent, and energetic at the same time, more suitable for supreme government.
Pag. 254, lin. 12, 13, 14: four voices.... three are within the house of the body; and one more...
Those three voices are three, formed within the body, ascending gradually from the chest to the mouth; one outside, that which comes out of the tongue. See above, T. I, No. lxxix, p. 373.
Lin. penultimate, last: a thread of length (long), the reward of the works as it was torn.
It has been said many times about the denial of the reward of works.
On this subject, see Bhagwat Geeta, lect. V, p. 58; read xvii, p. 125-127. Verse French p. 63, 64, 142-145.
Pag. 255, lin. 9 Madhou tschehendai.
Madeh djehend, we celebrated Banparast. Mahabar. l2 Porb. share 2 fol. 478 straight.
Pag. 256, lin. 1, 2, 5, 6: to say the right (truth). . . munificence is also mortification; and to do korba, is also mortification (riazzat).
To act rightly, to speak the truth, to exercise generosity, to make a sacrifice, mortification among the Indians, that is, has the merit of the highest perfection. This repulses the fanaticism of works, as they say, of supererogation, and establishes man in the common state of life, worthy of eternal happiness.
Lin. 7: and the world of the earth, and the world [x] fezza, and the world [x] Behescht, each of these three (3) is Brahm. (Ve aalem zemin o aalem fezza o aalem behescht in har seh Brahm ast.)
That is, being supreme and unique. The university of things is therefore unique, the places (of the world) etc. whatever exists outside is a mere appearance. Hence the true spinosism (the voice does not frighten, since, nevertheless, society, as if there were several substances, governed, nothing from that order of things, as I have already explained, is going to accept loss), but the understanding in the Indian way.
Pag. 256, lin. 18, 19: As the extremity ... of the sword ... in this way, it is necessary that he should have kept himself (from them) by lying and not knowledge, as he considered. (Hamtschenin baiad keh dorough o nadani molahezz kardeh khodra negahdarad.)
The commandment to avoid falsehood and ignorance carefully, with the utmost care, is here enjoined, expressly used by a striking comparison. This text, of another (above, No. 122, p. 136), where the five kinds of permissible lies are set forth, may serve as a commentary instead.
Lin. 22, 23: that being with volition .... with voracity (be kajam ou) looks at ....
Successive, first of all, the devouring of things is indicated here.
Ibid. lin. 26: seven meadows ... seven tongues of fire. Suprk, T. I, No. lxxxii, p. 383; w.° xxvm, p. 1 65, about seven pran: and T. I, No. xii, p. 37; No. 14, p. 48 (aguen, houter, Mahabar. 12 Porb. 2.e part. fol. 518 v. 630 recto), seven species of fire, or tongues, have been dealt with.
Pag. 257, lin. 6, 7, 11; in the middle [x] Fereschtehha .... Zehereh .... that is great.
Of course, he is the greatest of all kinds of beings.
Above (No. 76, p. 367), Zehereh, the planet Venus, is said to be the ostad, or doctor [x] Djenian. Asian Research. T. 2, p. 303.
Ibid. lin. 13, 14: three colors ... eidjad (invention . .) . . .
The three colors are the three attributed to the supreme artist; creation, preservation, destruction.
Pag. 257, lines 17-20-21; And one djiw atma ... the other ... passes away.
Two djiw atma. The other, deceived by maya, remains uneducated, attached to singular beings; the other, learned, free, remains universal. Thus the production, or the appearance, of things remained unproduced by the same atma, which, by reason of the maya, became different.
Pag. 268, lin. 22, 23; The house of the heart of the niloufer ... the house of that great being.
The heart, in the middle of the body, is the house, the seat of the Supreme Being.
Pag. 259, lin. 4, 5: take the ... hand (varosch dast).
Character [x] Maha diw, or the Supreme Being, attracting all things into himself, as has often been said, and annihilating.
Lin. last, page 260, lin. 14: the heart ... has its warmth guarded.
A fairly accurate description of the heart, and of the things connected with it.
Pag. 260, lin. 6, 7, 9, 23, 26: the hole is very small .... fire .... eating the first bush .... atma .... Brahm Maha diw .... Beschn .... with its own light it is.
The Indian system reduces everything to one, which can be perceived by the senses, which is more intimate to man. Then the fire, in it a subtle flame, in the middle of which, the atma itself, which is Brahma, Maha diw, Beschn: its three properties.
The fire eating the first mouthful of meat is the atma aguen roup, that is, the atma with the face of fire, which Beischvanr, the heat of the stomach. See above, T. I, n. liv, p. 274
Pag. 260, lin. 27, 28; page 261, lin. 8, 9, 12, 19: Here is the disk of the sun... Rak Beid. ... he became shining .... the sun is light .... Adam ... the fountain of death ... the water of life . . . . djiw dtma ... it is the sun.
The three Beids, the disk, the light, the porch of the sun: hence the sun is all in nature, the whole world, and Adam himself, the father of the human race, and the ruler of death, the water of life, djiw atma, etc. it is.
Pag. 261, lin. 25; whom they say; read: what they say.
Pag. 262, lin. 2, 7, 11, 14, 20, 25, the last; page 263, lin. 5, 6-12: they say great righteousness ... mortification ... in the retention of internal senses ... (external) ... munificence ... pure work ... they say great ... making products .... born .... a bigger heart ....? [x] Sanias is great ... from everyone great .... they say.
A great nine; namely, righteousness; mortification; retention of senses; internal; of foreigners; munificence; pure work; to beget children; heart: why do they have this name? Observe the order.
1. Straightness (rast); that which is right, just, and truly conformable, the order of heaven, wind, sun, speech, the norm of all things; that is, the highest right; that in the religious morals of the Indians, first great.
2. That which looks at man in himself.
3. Works to the outside.
4. The source, the cause, of the foregoing; the seat of reflection, the heart, the greatest.
5. To heal, that is, the absolute abandonment of everything, apart from and for God's sake; by which Brahm himself is made a creature: the highest perfection, greater than all, but not imposed upon all by the necessity of the middle.
Pag. 263, lin. 14, 15, 16, 19, 20; page 264, lin. 6, penultimate, last: [x] the sages say great ... Brahma ... atma ... the sun ... understands ... from everything they say great (greater).
Brahma, that is, everything, universal nature, the whole year, Porschi, who is in the middle of the sun, atma, the sun, by whose shining heat all things are produced: one proceeding from the other, from the pluvid to the still, by which the atma is understood, certainty (above, T 1, No. xviii, pp. 66-76): sanias, by which the absolute supreme Being, clings to himself, Brahma, that is the atma, the greatest of the great, when he raises man, stripped of all individuality, to the universal, unique Being, that very thing makes him .
Pag. 264, lin. 9; 12: from food . . . be produced.
Hence the merit of him who gives food: he is a new creator, he is Brahm.
Ibid. lin. 12, 16, 19, 25, 26: That porsch ... drew everything into himself ... everything he is. . . . do not let death overtake you.
[x] porsch, atma, description, containing all the treasures of nature, drawing all things in itself, of the nature of the whole, supreme, one being.
Pag. 265, lin. 9, not lin. 2, the last: Pranou and atma one .... a name besides the named .... with the named (esmra gheir masmi .... bemasmi).
[x] To know prana as one with the atma, to distinguish the name from the thing, to know it as one with the thing, everything is one and the same: and to see and know that great mystery of absolute identity in oneself, thinking nothing more, not considering the two ways that lead to happiness, to think of the true Brahm alone, to meditate constantly, to look at it, to obtain Brahm himself, is to be: to cover the secret, Oupnek'hat.
***
OUPNEK'HAT 31. um, MANDOUK.
No. 140
Pag. 266, lin. 2: Mandouk.
See Oupnek'hat 4, Mandek, above, T. I, No. lxxx, p. 375
Lin. 6, 10, 11: Whatever was .... Brahm .... atma . . . . pranou ....
Under the name pranou, which is Brahm atma, the description of the universe of things.
Pag. 266, lin. 16; page 269, lin. 2, 3; page 270, lin. 13; the first foot .... atma you know .... pranou also has four feet .... it is atma.
A curious description of the four feet [x] atma, that is, of the four states of man; comparison with the four letters [x] pranou.
Pag. 267, lin. 1, 2: Beschvanr ...
The natural heat of every being, the first foot [x] atma: by that heat beings are born, they live.
Pag. 268, lin. 15, 16, 17, 18; He also says that knowing is not power, and not knowing ... is appropriate for a deficient (imperfect) being.
This commentary is explained by what is said elsewhere about the Supreme Being; namely, that, neither, to be, nor, not to be, good, or evil, etc. cannot be affirmed. A deficient being can be good, evil, existent, non-existent: moreover, to a being complete in itself, supremely perfect, that which belongs to a deficient person is to be applied wrong. Transcendent, supreme, everything is. He speaks of that Being with dignity and respect, who simply and absolutely declares that nothing can be affirmed about him, nothing can be denied about him, and can be pronounced.
Pag. 269, lin. 20; Aokar is great from everyone. Av, Samskretice, adverb of perfection.
Ibid. lin. the penultimate, the last: for this reason they say that I am measuring everything, and making everything destroyed.
Samskretice, mima syomi, or sedischiami, to measure grain.
***
OUPNEK'HAT 32.um, PANKL.
No. 141
Pag. 271, lin. 2: Pankl.
[x] The name Oupnek'hat arose from the name Rek'heschir Pankl.
Pag. 271, lin. 6, 7, 8, 9: they cause to pass (to happiness) .... egoism, and hypocrisy, and the harassment of man ...
Above (No. cxxxix, p. 262), we saw that rectitude is the first of the great. This is the way to happiness, that egoism, hypocrisy, is experienced, and that it does not bother a person.
These moralists do not applaud those who, either in religion or in politics, driven by egotism and hypocrisy, leading the charge of falsehood to nothing, by oaths and solemn promises, evil in themselves, but with the help of properly adapted explanations, which in the swearer give birth to true hypocrisy, want to constrain , they study, they create trouble for those who refuse. Therefore, one part of the human race will be the tireless torturer of another! The safe bond of society, the only bond, to the unruly, honest, as well as to the powerful conscience, the dictates of honor, to which these external representations add nothing, often silencing the unfaithful mind. I willingly and sincerely declare the statement of the promise and oath. - It is not enough. - Send the promise itself. - Therefore, this exposition is false and fabricated with a false intention. You have the power to expel the refuser from the country, to rob him by force; right from where? Neither is spiritual authority combined with temporal authority. In two words; that which is demanded, regards either politeness or religiosity: if the first, spiritual power has no right to it; if the second, temporal. But, though covered up, the true cause of the attack soon becomes apparent, the eagerness to rescue wealth, possessions, and gifts from the recalcitrant, and either the shame of an unjust detention, or the fear of a necessary restitution.
The truth, the deep truth! the essence and standard of the supreme Creator of all things, the light of creatures in the thick darkness of things, a refuge from the evils that besiege them on every side, given comfort, whose face, if seen with the eyes, would awaken wonderful loves, as Plato says of the honest, wisdom (Cicero, on duties, book 1 1672), p. 11), infuse the kind splendor of your light into the minds of those who ask.
Indeed, with what poison the poor souls of men are imbued by the enemy of the human race! nowhere do you face the honest truth. The convenience of emotions, the rule of actions. Yesterday, a supporter of popular movements, terrible, brutal; today I am a herald of a government approaching the old order, a cheap flatterer; nor except those whose talents should be exalted by study.
Thus it is read in the diaries:
"On the night of 11 to 12 Vendemiaire (October 4, 5, 1801), the day of the publication of peace with England, we observed in the sky a very remarkable meeting of the planets of Saturn, Jupiter, Venus and the Moon, near the beautiful star Regulus, known under the name of Coeur-de-Lion. Citizen Messier reported on this interesting phenomenon, in a memoir read by him to the physical and mathematical sciences class of the national institute, in its session of 5 Brumaire (October 28).
(The matter is kindly reported by D. Delambre; Instit. notice des trav. etc. mathemat. 1 trimest. an 10, p. 3.)
Journal let's defend of the father 9 thunder. an 10, Paris 8 brum. p. 4.
Albumazar, an astronomer at the same time and an astrologer of the Arabs of the 9th or 10th century; in late Saturn, English; in mighty Jove, Gallus; on Venus, the queen of Lusitania; in the moon, he had seen the Ottoman Crescent, and in the Ruler or Heart-Lion, the King of Prussia. A French astronomer, in the 19th century, explains the conjunction of four stars near the fifth, published on the occasion of the peace between France and England, October 4, 1801, as a phenomenon worthy of observation by the National Institute. But what about a political event, produced by human emotions, such a position of the stars? The same opinion, then, about the movement of the physical heavens, into the moral earthquakes of the earth, in the 9th and 19th centuries, apparently denoting the weakness of minds; and at the same time the harm of Asiatic flattery.
The Indian philosophers in this matter have a completely different opinion. Indeed, heaven, or its rulers, is thought to act on earth, on man; likewise the earth into heaven, man, the small world into the great. Everything in nature has a reason with itself, by the arrangement of the supreme controller of all. It is true that a person devoted to the art of prognostication does not presume to depend on the confluence of the stars, and to reveal them.
The most famous astronomers of Europe, deluded by the excellence of their knowledge, thought that some information could be sought from the material heavens of earthly affairs, especially political ones: from which some augur and divine, shame! they did not even hesitate.
Pag. 272, lin. 20, 28: it is not necessary to burn this body...
Ceremonies, practices, and funerals, which are generally prescribed for the dead, such as burning the body, etc., are not necessary for him who has burned his body with the fire of knowledge, who has acquired a certain knowledge of the truth through perfect understanding: everywhere, in a clean place, in an impure place, in every way, the body he leaves his skin like a snake, and escapes happy.
Pag. 273, lin. 3, 6, 7: Regarding [x] salek petition. . . it is of knowledge ... it understands that the form of the rod (of existence) ... I am.
To perceive oneself as the form of existence, being itself, existence itself with the understanding, is the last step of the highest knowledge.
***
OUPNEK'HAT 33.um, TSCHEHOURKA.
No. 142
Allegorical, referring to spiritual things, now clearly has the meaning of weapons as well as of mythological figures.
Lin. 22: aoda ... pankla.
Samskretice, oudam, water; oudakam, water, moisture; aoudaryam, strength, liberality: pankaha, a piece; pengala, one of the places where they breathe.
Pag. 276, lin. penultimate; page 277, lin. 4: forty-eight matras ... let the form of that be.
An Indian can hold his breath in the space of 48 matrai between two eyebrows in his nose: the highest perfection of meditation.
Pag. 277, lin. 6, 7: seventy-two thousand veins.
72,000 veins, sak'hemna veins joined.
Lin. 20, 21, 24; page 278, lin. 17: He did not leave the pure and the bad works. . . . the world is not bound by pure and evil works.
Abandoning good or bad work, clinging to one God, pronouncing his name, meditating on it, the summit reached by holding the aforesaid breath, the summit of happiness.
***
OUPNEKHAT 34, PRAM HENS.
No. 144
Pag. 279, lin. 2; Pram hens
That is, Samskretice, a great soul.
Lin. 22; page 280, lin. 18: Someone who is asking for this road. . . . high level ...
A description of the small sanias, which includes all the privations, that is, wealth, money, relatives, wife, children, the only necessary begging, with the [x] Oupnek'hat reading.
Pag. 280, lin. 21-28; page 281, lin. 9; page 282, lin. 8; page 285, lin. 11: the high manner ... is made ... it did not remain. . . he takes rest in the soul ... (. . . he is truly free and happy).
Sanias, in a high manner, abandons the above-mentioned few devices, he also abstains from reading Oupnek'hat, about everything that is indifferent to the body and its state, that to the soul; as if dead; he knows nothing outside the atma, knowing that he is it inwardly.
Pag. 280, lin. penultimate; page 281, lin. 4: The six states of the body ...
The six states of the body; to exist (in the womb); be born to grow; grow up to decrease; to end
Pag. 281, lin. 10, 11, 19, 21, 26, penultimate, last; page 282, lin. 8; he is not someone's praise ... he should not be admirable (of himself) and presumptuous ... he should not have ego ... from him (the body) without addiction ... he knows something else (to be a man); ... when he has become himself, (thus) he remains ... he takes rest in the soul.
1. All the virtues of the soul, especially humility, are prescribed by perfecting this healing.
2. Knowing that nothing exists apart from the atma, the form [x] of the atma formed with itself remains; that is, he constantly regards himself as the supreme being.
Let those famous philosophers of antiquity come forth, Socrates, Aristides, Epictetus. Whatever purity of manners, contempt of the world's temptations, contempt of pleasures, neglect of the necessities of life and clothing, and in short the superiority of the mind, and the absolute subjection of the body to it, in contemplation of the Supreme Being, the Stoic school, some sects among the Jews and Christians, have produced infamy, a mere mask of wisdom, not the appearance, compared to the healthy Indians, that they have behaved, will be detected with an eye free from prejudice. With these the body, and the soul itself, that is, as regards the senses, affections, movements, and acts of any kind, as though dead, man exists alive in himself, outside himself, in a single being. But if he seems to be transformed into the first and only Being, the danger of pride is constantly placed before his eyes. While he is everything, when God has escaped, man is enjoined to maintain that he is nothing: first of all, lest the mind be carried away by the praises of those who look upon it, he is commanded to ask for deserts; or rather, to be so advanced in perfection, that praise and reproach, falling like a drop on a waxed web, make no impression on him. And it is to be observed and marvelled, that supernatural flourished not for a hundred years, but for four thousand years; the doctrine of supreme perfection.
To stand here, lest the consequences of what has been said, be placed far from the mind, brings up too irritable theological hatred.
Pag. 282, lin. 11, 12-16, 23, 24, 25, penultimate: And the tree ... is knowledge .... Someone who did not show that the tree ... kian acquired ... external and internal senses in a bond of retention he brought .... he is of sinners.
But the only tree left for healing is the staff of knowledge. The following is a description of the false healer, whose chief characteristic is to wear the external attitude of the healer, after knowledge and repression of the senses: that is the greatest of sins. Thus, in all things, truth is the first praise, lies the first reproach.
Pag. 283, lin. 5, 8, the last: He (became a pram hen), with someone .... and work ... salam .... And after begging ...
Since the true healer is everything and nothing, they cannot say anything about it: that it is or is not, that it needs it or does not need it; he may do it, or he may not do it: apart from the atma there is nothing for him: to be nothing, not to be, and thus all being, is his proper existence.
Lin. 13, 16; dehian ... basna ... deharna
See above (No. cx, p. 106; below, No. clxiii, p. 359), [x] the exposition of dehian and deharna.
Pag. 284, lin. 16, 17, 18, 24, 25, 27, 28: gold and silver ... he does not even look at ... if with volition ... he looks at ... he makes his hand reach ... he takes.
Three degrees of sin: 1. To look with volition; 2. to stretch out the hand; 3. to take Warn first of all that it is forbidden to look at gold, even silver; the very volition, the very desire, the great sin.
Pag. 285, lin. 3, 4, 5: from trouble .... without patience and without strength (to endure it).
Very correctly Pram Hens Oupnek'hat named it; for he makes the soul of man a great soul, removing all the defects of nature, of an imperfect being, and makes God himself.
While Europe groans, exhausted by the long and terrible war, the taxes of the people, the conscription of men, the requisition, the works, the land marique 1 [Three vessels have just been commissioned for cod fishing on the Grand Bank of Newfoundland. But the lack of ship carpenters may well delay this expedition, if the government does not second it, by sending home the workers necessary for this enterprise. If the government sends us this class of workers, etc. Journal des Defens. of the patr. 2 fries. year X, p. 2. Vendee; Sands, 20 brum.], pressed by their enemies, by their consumption, by the abandonment of agriculture, by the loss or plundering of factories, commerce, and colonies, by destruction, by the charity of the market (bread of the Parisii libr. 4-1/2, 5 ass.) reduced to starvation, almost exhaling their last breath: what do they want for themselves? and the imprudent rulers of public affairs, whether at last an end should not be imposed on an arbitrary and barbarous administration, from which they themselves receive no benefit; whether childish and preposterous expenses will always be commanded, 2 [See in the diaries, Monitor, 10 fries. year 10. Act. of Government. p. 277; Arrest of 7 Fri. "(The Consuls of the Republic, on the report of the Minister of the Interior, the Council of State having heard, decide: Art. 1. The director-general, the administrators, the secretary-general, the directors and employees of customs , will wear a uniform, which is regulated as follows: etc.)"; and Defense. of the father 11 cold p. 3. A new customs fiscal, from the director-general to the simple superiors, uniform, but variously in Phrygian work, according to rank, decorated with silver, according to the decree of the public government, solemn, heard by hearing, dressed in a broad form, prescribed dress: all armed with armor: trade, war is prepared.] they looked for each other pale.
While the ruler of the sea strives to claim all things as enemies, neutrals, and friends by right, he adds colonies to colonies taken by force, and, by universal commerce, rich and poor overflow with unsold goods, and the annual expenses of his nation at home or abroad are not less than the maritime luxury. with an indulgent genius, by repeated expeditions to the sea, he fills the eyes and ears of a people too credulous and fast; to his rival, even to his own disadvantage, constantly preparing and giving birth to damage:
While the emperor of the earth always, as if in battle, to give his rights to the vanquished, to preserve what he had won in war; to exasperate the neighbors, under the pretext of restoring order, by force, by military legislation; to overthrow kingdoms, to prevent the overthrown from rising again, to create new ones; to drain the coffers of ill-conceived campaigns; to rule with hard, at the beck and call, a military government, a gentle people, and scarcely rescued from the axe; with the histrionic exercises of the soldiers of ten years, as if by the dancing of the monkeys, with the drum, he endeavors to occupy the eyes of the onlookers:
Whereas, as to the internal administration, the treasury, the maritime affairs, the colonies, the commerce, the public roads, the good of the government within or without, nothing is determined that reeks of a sharp, learned, and wise genius:
While the envious monarch, having his ears blocked by the voice of blood, takes care to abolish the line of the first-born of his family, that, given the opportunity, he himself may occupy the empty throne; In the meantime, his son had acquired a new kingdom:
While another, having obtained the general tranquility of Europe, undertakes the province of averting war; but in truth that he might make a vast and terrible empire for himself by the poor neighbors, whose lands, as if by right, had been plundered.
While at last the old and constant jealousy of Gaul considers the fatal movements, the exhaustion, the extinction of the last dynasty of the Franks, as the last means of acquiring a certain new power, with which to oppress its neighbours, a new force of wealth; and by resisting and attacking the powers of the lower degree, the half-conquerors, others make themselves aware of death, or, by tumultuously sanctioned laws, repeated constitutions, contract a fatal disease, an incurable infirmity:
[English Version]
And en, a new block! in the nineteenth century, the primary dogma on which the mystery of the Incarnation, namely the economy of the Christian religion is based, the Catholic patriarch, strange! He is not ashamed to attack! These are read in a pamphlet entitled: Instruction pastorale de M. l'eveque de Langres (de la Luzerne) sur la revelation (Paris, le Clere, 1801). Signe C. J. Eq. of Langres; March 17, 1701, p. 52-57.
"No. 20. Objection. The revelation was supposed to be partial and cruel.
"A fourth attribute of God; which unbelievers claim to place in opposition to revelation, is justice. The revealed law, they say, is not a benefit of all times, of all countries. It dates at most in the time of Moses: it was not even universally widespread. The human race was ignorant of it for a long time; many peoples are still ignorant of it. Can we admit such revolting partiality in God? not all men are they not also the work of his hands? He owes no more to one than to the other. Any respect of person is an iniquity, of which the essentially just Being is incapable. But from there, adds incredulity, results in an even more cruel injustice: it is to punish men for not having followed a law that was not made known to them; it is that God delivers his personally innocent creatures to eternal torment, children he takes from life before they receive baptism, infidels to whom he has refused knowledge of his religion. What tyrant, we conclude, is more cruel, more atrocious, than the God of revelation?
No. xxi. Answer. It is not true that God punishes for not knowing his religion.
“It has always been a ruse of the enemies of the faith to slander its teaching, to attribute to it errors contrary to what it professes. Walking in the footsteps of their predecessors, the unbelievers of our days renew this artifice, which the SS Fathers reproached those of their time. We disavow this maxim, which unbelief affects to impute to our belief, that God delivers to the eternal flames those who have not been within reach of knowing his religion. We strongly challenge those who accuse us of it, to find the slightest trace of it, either in the holy books which contain our doctrine, or in the decrees of the Church which interpret it.
The illustrious author did not have in mind the apostle's ephah, announcing a gratuitous predestination to eternal happiness or calamity, by the subfigures of Jacob and Esau, the old and the new people.
1 [[x] Rom 9, 11-16 (11 though they were not yet born and had done nothing either good or bad—in order that God's purpose of election might continue, not because of works but because of him who calls— 12 she was told, "The older will serve the younger." 13 As it is written, "Jacob I loved, but Esau I hated." 14 What shall we say then? Is there injustice on God's part? By no means! 15 For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 16 So then it depends not on human will or exertion, but on God, who has mercy.)] For when, he says, they had not yet been born; either they had done something good or bad, so that according to the election God's purpose remained; It was said to him (Rebecca) not from his works, but from his calling:
Because the elder shall serve the younger, as it is written: Jacob I loved, but Esau I hated...
What then shall we say? Is there iniquity with God? He is away. For he says to Moses: I will have mercy on whom I will have mercy; and I will show mercy to whom I will have mercy.
Therefore, he is not willing or running, but God is merciful.
"This is the dogma taught by the divine Master, transmitted by our fathers, defined by the councils. One enters heaven only through the Church, into the Church only through baptism. Thus, all those who do not present themselves not provided with the sacred seal, will not be admitted to the happiness of paradise. The sin with which they are born burdens them with it."
He excludes them as enemies of God, not simply as having experienced the required condition.
“But where did the unbeliever get his assertion that this sin, which was not personally committed, would deliver them to the torments of hell?”
Baby etc. He did not commit Adam's sin himself; that is, he does not eat the forbidden fruit: but, with the curse pronounced on the descendants of the first man, the habitual grace, the love of God, deprived of it, enslaved by his enemy, he carries a hostile attitude towards the Creator, and thus is really guilty of the sin of Hades himself, 1 [ ] in which, he says Apostle, all of them.
1.[x]. Rom. V, 12. Empty Mandate and Pastoral Instruction of the Bishop of Soissons (Fitz-James), carrying condemnation, 1.° of the Latin commentary of Brother Hardouin, of the C. of J. on the new. Testam, 2.° of the three parts of the History of the People of God, by Father Isaac Joseph Berruyer, of the C. de J. 3.° Of several libels published in defense of the second part of this history ( 1760), T. 2, p. 34, 2 Tom. “This supposes that children themselves are guilty of sin, and that what sins, which cannot be other than original sin, is remitted to them by baptism.” Lib. city p. 34-35, 47-51-190. That most outstanding work, in this dregs of the ages, where it snatched away the best talents, shattered the wisest minds, shook the firmest breasts, crushed, as if by a violent whirlwind, the tempest of revolution; where, after the schools of theology were destroyed, the Christian religion was hardly tolerated, the Catholic institution, supported by the tradition of his ancestors, while there was no longer a prophet in Israel, and every priest, even a layman, having broken the bond of subjection, established himself as a teacher, the head of a small Church, languishing, almost non-existent; most illustrious, well-behaved, and firmly attached to the base of the religion, the pastoral instruction of the bishop of Augusta Suessioni first of all legend. It is known that its author was D. Goulein, a faithful and learned theologian as well as the former. Whose other work is worthy of attentive meditation; namely: Act of appeal from the Unigenitus constitution, and from the new catechism given by M. Languet, Archbishop of Seris, to the future general council, lodged by several priests, chapters, and other ecclesiastics of the city and the diocese of Sens; and Justificatory Memorandum etc. (1742), from peccato originali and the state of infants dying without baptism. T. 2, p. 741-750. The Jesuit family gradually revived. Those who remained from the destruction were very young at the time of the abolition (years 1763, 1765): the majority of whom, especially among the French, were shocked and enticed by Berruyer's false speech, freer, impious concepts, and followed the signs of the philosophy then reigning. More serious, those called to support the hidden body of the Christian religion, clinging to the walls of the sun, Jewish, that is, external Christianity, without the redemption of the mysteries, and the exposition of predestination, grace, and love of God, with crude minds, barely knowing the elements of religion, even perverted by our revolution , by the use of the sacraments alone, with certain adjuncts as the keys of Catholicism, v. g. in the worship of the Sacred Heart, less Christian practices, in the way of the missionaries, propitiate, accustom What remains of the old Gallic clergy, feeble, exhausted by old age, the offspring of the Lazarists: what should we expect from octogenarian and less knowledgeable pastors, where the wounds and diseases of the Church require an expert as well as a vegetative physician? Neoteric or constitutionalist, for the most part, arising from the same source, sometimes from a worse source, the truths, as is clear from their Pastoral Letters, are completely ignorant of the principles of theology: sometimes they abound with foul errors. But if with the Roman court, unharmed the liberties of the Gallic Church, which doubtless, any peace can be entered into, the seat of the Concordat will be filled, men will not do it. After a severe famine, long years of scarcity, the abundance of the land not yet giving hope, until Elijah the Prophet (doctor) comes, who, as Malachi says* we leb banim aal abotam fen abo ve hikketi et haarets kherem. 3, 23, 24.], let the heart of the fathers turn to the children, and the heart of the children to the fathers, let us live in the time of abundance collected gifts: let us meditate attentively on the sacred books, the imitation of Christ; SS. Fathers, especially St. Cyprian and St. Augustine, SS. The works of the great Bossuet, the works of the great Bossuet, of the doctors Thomas and Gersom, Portus Regius, and above all Arnald and Nicolius, as I have already said, and the spirit of Christianity, as far as he could Having experienced intolerance, let us agree: happy, alas! if the most good God favors sincere efforts, and deigns to rekindle the former light of the Gaelic Church. [FOOTNOTE ENDS HERE]
they have sinned, unless he is redeemed by baptism, with a changed heart, and acquires the habitual love of God, he must be delivered up to the flames of hell, as you threaten.
(S. Augustine. Op. T. 5, serm. 161, col. 776, n. 4. - Serm. 294, on the baptism of children. col. 1184, n. 3.)
Isn't God powerful enough to make them a fate that exempts them from misfortune?"
Why would God make his enemy (we were all, says the Apostle, children of the Lord [[x]. Ephes. 2:3.]), a heart given over to Satan, experienced in calamity?
It was of the perfidious Apostle who was to betray him that J. C. said that it would have been better for him not to have been born. What will become of this multitude of children whom God has not admitted to the sacrament of regeneration? What will become of all the men of all centuries who, having ignored positive laws, conformed to the natural principles prescribed to them by reason? It did not please God to instruct us; and revelation, by ordering us to believe what it teaches, teaches us to respect what it leaves in obscurity. We have the right to judge that these non-guilty creatures of a God full of goodness will be happy in the state he has given them. God is just; in whatever way he treats his creatures, he will never do injustice: this is what faith teaches; but then it stops."
We have heard of man thinking of God's sense, judgments, and organization in human fashion. Now let us consult the divine oracles. Finally God, says the Apostle 1 [[x]. Rom. XI, 32. (Romans 11:32 New International Version 32 For God has bound everyone over to disobedience so that he may have mercy on them all.) to be pitied.
There is no distinction here. Following or not following the guidance of reason, all, equally, ignorant of the positive laws, are in unbelief, and in need of divine mercy.
We have the right to judge these creatures not guilty. . . will be happy. . . God is just.
Where is the right? If all have sinned in Adam, if all are by nature children of wrath, how are you not of the right? what sinner, enemy of God, could enjoy happiness?
God is just: certainly. But 2 [[x]; Id. 9, 20, 21. (20 Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. 21 For if God did not spare the natural branches, he will not spare you either .)] , O man, who are you, that you answer to God? Does the fictitious man say to him who fancied himself: Why have you made me thus?
Does not the potter have the power to make from the same mass one vessel for honor and another for dishonor? ....
3 [[x]; [x]. Rom XI, 32, 36. (Romans 11:32-36 New International Version 32 For God has bound everyone over to disobedience so that he may have mercy on them all. 33 Oh, the depth of the riches of the wisdom and [a ] knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! 34 "Who has known the mind of the Lord? Or who has been his counselor?" [b] 35 "Who has ever given to God, that God should repay them?" [c] 36 For from him and through him and for him are all things. To him be the glory forever! Amen.) -- Mem. pour les cures de Sens, T. 2, p. 741-749.] O the height of the riches of God's wisdom and knowledge: how incomprehensible are his judgments, and how searchable are his ways!
For who has known the meaning of the Lord? or who was his counsellor?
Or who first gave to him, and it will be returned to him?
For from Him, and through Him, and in Him are all things: to Him be glory forever. Amen.
The majority of Catholic doctors, in accordance with these principles, establish that ignorance, which they call invincible, of the true religion, justifies before God those who do not break the natural law.
Justifies; that is to say, they are not punished precisely because they have not embraced the true religion, which they have not known invincibly; : all, whether they follow the natural law or not, without the true religion, of which baptism is the door, by knowledge, by profession, are sons of iree. (See on this matter, above, pp. 507, 509: Arnaud, de la necessite de la foi en J. C. pour etre sauve; T. I, pp. 1-4-9, 20, 21, 293, 315, 321, 378; T. 2, pp. 1, 16, 20, 76, 77, 137, etc.) If we are dealing with the justification that happiness will follow after death, the proposition is false; which the Socinians, of the party of Harduin, Berruyer, that is, the followers of the Jesuits, assert, thus rendering the incarnation of J. C. useless.
The Pelagians asserted the same. It is indeed strange that a Catholic bishop, the nephew of the great and distinguished man D. de Malesherbes, should sell casuist rubbish as the common doctrine of the Church.
"What does this invincible ignorance consist of? Who makes it such? What degree must it be to excuse error? This is what God alone knows, what he will judge in his wisdom and, we hope, in his mercy.
"The author of the revelation is therefore not a cruel tyrant, as his enemies repeat. But they claim to make him at least a partial judge, who makes an unjust sense of people, granting to some what he refuses to others."
But if it is uncertain in these lands what the illustrious prince talks about invincible ignorance, nothing is to be affirmed in moral terms. The Supreme Judge cannot impose any punishments on the offenders. The same difficulties return from the supreme justice of God: with one hand the author builds up, with the other he tears down.
On the same basis, on the same principles, a concord can be entered into with the Protestants and Mohammedans, to the knowledge of God alone, rejecting the presence of Christ in the sacrament of the Eucharist, which regards three persons in the Trinity. Whoever endeavors to protect the works of the Supreme Being by reason, moves a feeble hand against an immense and self-standing mass, by which later it is easily broken, crushed. What it is, not what seems just and appropriate to a sick and weak eye, is to be sought.
Pag. 237, line. 15, 19; are, read: is (are).
Ibid. lin. last: djadjman
In Mahabar. 12 2 parts fol. 477 r. Djadjan, [x]djak to take care of, to do. Perhaps, djadjman, djak man, [x] djak, a man of sacrifice.
Pag. 238, lin. 10, 11; dantschehna
Samskretice, dasta, bundles.
Pag. 239, lin. 18; I will give
Samskretice, daschhati; expense, cost Danyam, grain, generically tank'heh, currency. Mahabar. 12 2 part .fol. 595 v.
***
OUPNER'HAT 29.um, DJABAL.
No. 127
Pag. 241, lin. 2; JABAL
Probably, from the name [x] Djabal, above, T. I, No. 12, p. 36.
Lin. 4: Brahman. . . Djaknoulak .... Kork'hit.
Bhraspat, the same as Moschsteri, the planet Jupiter (above, T. I, No. 76, p. 362; below, p. 242, line 11), [x] deioutai master (T. I, No. 76, p. 367).
Djaknoulak, same as above, T. I, No. 32, p. 182; No. 41, p. 219.
Kork'hit, an ancient city, a road, near Dehli (Mahab. 16, Porb. fol. 778 r.), from the domain [x] of Radja Djetaschter). See above, T. I, No. 32, p. 182; Observation p. 514
Lin. 7, 8, 9, 11, 13, 15; 242, lin. 1, 3. Apmakt is Kork'it. . . Benares . . djiw atman . . body ... oi Fereschtehhai . . mokelan senses .... Maha diw .... tattoos.
Samskretice, ap makt, water of bliss. This name best suits the two cities where it was believed that those who breathed out their souls would attain happiness; and by comparison with the body of man, likened to these cities, which he himself must know to be these cities, in which, by rendering the worship due to the Supreme Being, he obtains the perfect liberation of the djiw atma; while Maha diw, the agent of unification, in the ear of the one leaving the body, pronounces the kalmeh, or the formula of liberation, tatumes, that you are (above, T.I, No. 17, p. 65). The same commandment to all living creatures. As in the Kork'hit oi Fereschtehhai, so in the body oi mokelan they perform the adoration of the senses.
Pag. 242, lin. 19, 20, 21, 23; page 243, lin. 2, 6, 7: Atr, one of the seven ancient rek'heschir, at the time [x] Goutam (above, T. I, No. 28, p. 165).
Barna o asi: Barna .... asi . . . . Baransi ... between the two eyebrows is sandha ... pran ...
Thus also Benares is called Varanasi, in the Heetopades; p. 99, fab. 3, not 133, p. 310.
In Samskretic, bharana, a remedy: asisha, I dipped. The same comparison. The extremity of the two nostrils, in the lower part of the forehead, between the two eyebrows, by which, by aspirating, they draw in their breath, and keep there, meditating and praying, like the city of Benares, where the greatest happiness is to die. The same practice in Bhagvat geeta, lect. 5, p. 60, 61; verse Gall. p. 66, 67 and not. (a).
Samskretice, sandeha, to be beautiful.
Pag. 243, lin, 24, penultimate, last; page 244, lin. 5, 11, 12; Djank Bram tscharedj. . . Kerhest. . . The ban was saved. . . Saniasi
On the famous Djank, Radjah, see above, T. I, No. 32, p. 182
(See the four states of Indian perfection described in the law of Menu, interpreted by Jones, chap. 2, on education; or on the priestly class, and the first order (lib. cit. T.3, p. 83); chap. 3, on marriage, or on the second order (lib. cit. p. 119); chap. 6, on devotion, or on the third and fourth order; lib. cit. p. 225).
Pag. 244, lin. 15, 18; p. 245, lin. 24, 25: volitiones ..... (belt) .... threw ...
A true Saniasi is he who, whether he performs religious works, fastens his girdle, or casts off his belt, with a heart cold to all desires, those completely removed from his heart, remains attached to one God.
Lin. 23, 25: O fire ... [x] the water of my genitals ... with the Light-Being ... make it reach. (Ai atesch . . . o tou pran mani mara be nourdzat berasan.)
This [x] prayer of the healer differs little from what was related above (T. I, Animadvert. p. 708, 709, and note 1) about the Count of Senzendorf and Hernbutanis, his family.
The Indian philosopher considers the whole of nature always in the act of generation, or the production of appearances, and he confounds the thing which is, as it were, the first material of this effect, with the cause, the universal agent, and refers to it.
Lin. 27: You were produced from my bread.
Above (No. 112, p. 130), pran, having become fire, comes up, goes down; No. 116, p. 149, from pran, the medium of wind, and from the wind fire is produced.
Pag. 246, lin. 1, 3, 6, 19, 20: Tschetri and Bis. . . . those, in war .... [x] Behescht [is] .... Saniasi ....
An important rule in moral, religious, and political matters: he who diligently executes his office, the conditions of his office, or his works, obtains the merit of external perfection, from which he is hindered by his state. Thus the soldier, fighting energetically, and Sanias, who waged war bravely with the senses; thus the sick, at the moment of death, sparing food, or one who has fallen into water or snow: all, offering their condition to the Supreme Being with a submissive spirit, [x] obtain healing as a reward.
However, the divine and sublime teaching of John, who in the professions of gain and power too much, recommending moderation and meekness above all, does not reach Oupnek'hat in this place.
1 [[x]. Luke III, 12-14. (Luke 3:12-14. New International Version. 12 Even tax collectors came to be baptized. "Teacher," they asked, "what should we do?" 13 "Don't collect any more than you are required to," he told them. 14 Then some soldiers asked him, "And what should we do?" He replied, "Don't extort money and don't accuse people falsely—be content with your pay." , and the tax collectors to be baptized (by John), and they said to him: Master, what shall we do?
But he said to them: Do nothing more than what is appointed for you.
And the soldiers questioned him, saying: What shall we also do? And he said to them: shake no one, nor slander; and be content with your wages.
And the people, to whom from the 14th and 15th centuries, the light of the Gospel shone with the divine grace, removes every sign of religion from the military establishment! As if morals, right, and justice could ever be impressed upon minds trained to rude and violent acts, upon hearts accustomed to them, without the guidance of religion, weak and often wanting, by false reason; untamed, skillful and prudent courage, it would not be allowed to go around! The old faith will return, and with it the old education of the soldiers, as to soul and body.
Pag. 246, lin. 20; page 248, lin. penultimate: the reason [x] to be cured is this...
The followers of the material world turn this state of perfection, which, according to the Indians, is a mere figment of the imagination, like the last crisis of fanaticism, into a joke: they mock the Stoic philosophy as well. The new Epictetus, with the high brow of modern sensualists, would be relegated to the dungeon of fools, at least as ridiculous, if not more harmful. Now they love to see nothing hard or severe in moral philosophy, except as the fetus of the Christian religion; and the former, fiercely attacking the enemy with evil affections, pursue the latter with the same hatred.
Lin. 23, 24, 25; page lin. 23: And let him not do any thing (in) reason above himself, (saying) that it is from me (mine). . . . and he had no enmity with anyone ... and he never said anything that was from me (it is mine). (Ve hartschizra nesbat bar khod nakonad ke az man ast . . . o ba kasi aadavat na daschtah baschad ... ve harguez tschisira na gouiad ke az man ast.)
The absolute abandonment of the property of the land, the renunciation of the proprietor's right and action, is here prescribed. It is lawful for an Indian healer to speak of any matter: this is mine, as it is known to the religious in the Christian religion (of the family of St. Francis); to which the words of the Apostles return: 1 [[x]. 1 Cor. 7, 30, 31. (1 Corinthians 7:30-31. New International Version. 30 those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; 31 those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away.)] Those who buy (are) as if not possessing; and those who use koc worldly, not using tanquhm; and brings to mind the words of the supreme teacher: 2 [[x] Mark. 10, 21.] You lack one thing; go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come follow me (taking up the cross).
In such a forgetfulness of all the rules of moral doctrine, of allies, citizens, friends, as well as enemies, for the benefit of good things, the shameless plundering; unbridled and general to acquire wealth by any means, amassing, concurrence, effort; of the poor, who refuse to worship the idols of the day, with contempt, even with direct or indirect harassment; the distance of the most divided religious places over the possession of this kind of cheap, dangerous, and most harmful rubbish, is to show agreement and to make a cause for humanity.
Concerning those things which concern the movements of enmity and hatred, there is the same agreement.
But I say to you, says Christ 3 [[x]. Matthew 5:44-45. (New International Version. 44 But I tell you, love your enemies and pray for those who persecute you, 45 that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.], love your enemies, do good to those who hate you, and pray for those who persecute and slander you; that you may be the children of your father, who makes his sun rise on the good and the bad, and rains on the just and the unjust.
The same love of each man is prescribed for the Hindu and the Christian, so that, as the first children of the Being, guided by his providence, forming one family, they may reach it. A true and sublime stimulus to general harmony and love. Public good, the bonds of society, and peace are caused by bare philosophy: indeed, the allegation is false, where the movement of evil emotions oppresses and extinguishes the voice of reason.
Pag. 246, lin. penultimate; page 247, lin. 2-4: if .... he does not find a director .... I have become Brahm .... let Brahm become.
In the failure of the director, who, by the effect of self-healing, having true faith, says, with firm faith, I am Brahm, Brahm escapes. Here to be observed, as in the Gospel, the power and efficacy of the surest faith.
1 [[x] Mark. 11:22-24.] And answering Jesus, says the Evangelist, he said to them (his disciples): have faith in God.
Amen, I say to you, because whosoever shall say to this mountain, Remove it, and cast it into the sea; and he will not hesitate to go in his heart, but will believe that whatever he says will be done, will be done for him.
Therefore I say to you, whatever you ask for in prayer, believe that you will receive it and it will be done for you.
The general opinion in Asia produces the same, concerning the effect of firm and constant faith, actions which seem to overcome the force of nature.
Pag. 247, lin. 10, 12: Samourtak. . . . and others (from) them.
Samskretice, samarthaha, a skilled man, rich, polished, great, prince.
Adalak See above, T. I, No. 17, p. 58; No. 38, p. 197.
Sopatkit Ibid. No. 16, p. 50
Darbasa, an ancient penitent. MAHABAR 15 fol. 769 recto, verso
Brathe. The old man Id. 12 2 parts fol. 538 verso.
Nadak. Nark, an ancient mythological man. Id. fol. 463 v.
Djed bhert Djed, son of [x] Hadjat, the old Radjah. Id. 13 fol. 654 v. 666 r.
Foreigners Ancient rek'heschir Id. 14 fol. 745 right.
Revank. Ravankoin kern. An ancient man. Id. fol. 708 straight.
Pag. 247, 16: In appearance ... they were drunk; inwardly, they are (were) intelligent.
A deep and constant meditation on spiritual things excludes all external worship, and renders the senses deaf and blind: whence man, alive with internal fire, shining with internal light, and full of wine to the eyes of the body, appears to be out of control in mind. Hearing, he does not hear; seeing, he does not see, and he puts on a certain outward appearance of infirmity, the organs of the senses seem to be dull. In Asia, especially in India, that state of contemplatives, favored by the temperature of the air, the location of the place, the tranquility of the food (rice, vegetables, milk), the race, and above all the institution of religion, not rare, but true, in this land, produces a freedom which he imagines for himself. they cannot be always acting, always running, the turbulent inhabitants of 48 degrees of latitude.
Ibid. lin. 21; they didn't have a zone...
The first sages of the Indians, immune from the ceremonies used today, were attentive to one God: hence, as already observed, a new, and made for the sake of the people, external face of the Indian religion.
***
OUPNEK'HAT 30.um, MAHA NARAIN.
No. 139
Pag. 249, lin. 2: Maha Narain.
See (above, No. lxxxvii, p. 1 etc.), Oupnek'hat Narain, and Annotation. p. 457-459.
In Samskretice, Narayanaha, Beschn interprets.
Maha Narain will be the great, absolute Narain, the supreme Being, the supreme light; that a new praise is celebrated in this Oupnek'hat.
He who acknowledges an absolutely unique substance, attributes to it all that exists, is seen, can be conceived by the imagination, the mind, attributes, perfections, reasons: hence the first cause of all, the supreme controller of all, the sole agent in all, as if an encomium surpassing the powers of the human mind.
But he who confesses several beings, in order to establish more strongly the truth of the existence of other substances, different from the first Creator, enumerates their qualities and attributes fluently, to which he subjoins the description of the supreme workman, so as not to detract from the work, emphasizing more sparingly his essence which is perfect in every way. That is human weakness! what he cannot reach, he denies or depresses.
We can refer to the first type of praise, which is read in the Gospel: 1 [[x] ..... [x] Mark. X, 17, 18. Syriac, malkono ttobo .... Omar leh Ieschouaa mono kore at ti ttobo lait ttobo eloen khad aloho. Mark 10, 17, 18; they will eat Leusden and Schaaf (1717), p. 108. The word ttob, such as [x] good, in this place, does not mean relatively good, the right state of things, as Genes. 1:4 And God saw the light that it was good; but good absolutely, in itself, essentially, perfectly. This meaning is required by the order of the prayer.] Good teacher ... what do you call me good, says Jesus: no one is good but God alone. Of course, the humanity that you see in me with the eyes of the body, shared with good, [x] is given to be partial; The Word, the Son, from the Father; The Holy Spirit receives from the Father and the Son: therefore, the only source, the father, the only God in himself, is good from himself, true, independent substance; which is equal to the perfection of the three persons, does not offend the one nature.
This short commentary is not very important to me, if it does not immediately make all theologians laugh, let them know that I simply hold the Catholic belief in the three Persons; and the matter, before they give notice to my explanation, they will deign to meditate deeply. The truth, from the beginning, flowed through different mouths, altered more or less, according to the diversity of the channels. Its features which remain, from the ruins of ancient, external monuments, are indeed difficult to extract, but worthy of a critical and religious investigator.
Pag. 249, lin. 4: Anbeheh (above, No. c, p. 57; anbheteh: below, p. 251, anph'eh; punctuation difference).
That water, which has no shore, etc., is the universal moisture, penetrating, filling, surrounding the world, this abyss, the primordial water, which was carried over by the spirit of God. (Gen. 1, 2, 3.)
Lin. 6: there is a greater entry; read: a greater one entered into it (water, anbeheh).
The supreme being, having entered the water, imparted to it life and the power of producing all things: lin. 23, all living things were (have been) produced from water on earth.
Lin. 19, 20: it is that being which the learned weave together with the sea of the Maya as they did. (Ve an dzatist ke aarefan oura ba beher maia ieki kardeh mibafand.)
Maya, the error by which particular beings arise from the universal, is thought to arise, is the sea. Being learned and not being, truth and error, make one cloth, one web: first, form, substance; secondly, a bond, hidden, appearing only to those who know and see.
Pag. 250, lin. 3: And they say that words are sweet and true and right, that is (o migouiand ke sokhanhai schirin o hak o rast oust).
It must often be observed that the Supreme Being, the first agent, manifests Himself under the name of the word (sokhanhai, words).
Pag. 251, lin. 2, 12: Haranguerbehah from the principal of that water, which has the name ap'heh .... let it appear .... Pradjapat ....
From the first water, the fine elements, uncompounded, in which they were also composed, came forth.
Lin. 11: Beid says that I do not know this way. (O Beid migouiad ke man in rahra namidanam.)
All the truths, especially unification, which [x] Porsch sees in the sun (above, T. I, No. L, p. 271), not taught in the books of Beid, are expressly declared.
Lin. 19, 22, 25: Sun .... particles. . . . it is from the light of the Creator ... the light of the sun is the light of the Creator.
Thus, in Indian theology, in attaining absolute unity, the material and the spiritual, the created and the Creator are confused; the former particle (dzereh) is called the latter.
Lin. penultimate, last; page 252, lin. 1, 2: wealth ... these two forces ... the wife of the sun (is) (in hardou kowat zan aftab) .... in the side ... the earth ... open mouth ...
Attributes, the virtue of the agent (here, of the sun), his wife. Night from one side of the sun, day from the other; the earth and the sky are bright with its light, or its mouth is open.
Pag. 253, lin. 27, 28: O man! look... it's not.
Man is distinguished from the Light-Being; the lower, does not comprehend that Being-Light, and is comprehended by it.
Pag. 254, lin. 5, 6: Bin Radjah.
The same as above, No. lxxxviii, p. 9.
If Bin is the son [x] of Ank, the king of the world, who wanted to be recognized as God (Mahabar. 12 Porb. part. 1, fol. 349 v.); probably he was exalted beyond measure by the excellence of the knowledge which he had acquired.
The history of the human race proves that the learned, placed at the height of power, stand within the limits of the rare: honest, prudent, and energetic at the same time, more suitable for supreme government.
Pag. 254, lin. 12, 13, 14: four voices.... three are within the house of the body; and one more...
Those three voices are three, formed within the body, ascending gradually from the chest to the mouth; one outside, that which comes out of the tongue. See above, T. I, No. lxxix, p. 373.
Lin. penultimate, last: a thread of length (long), the reward of the works as it was torn.
It has been said many times about the denial of the reward of works.
On this subject, see Bhagwat Geeta, lect. V, p. 58; read xvii, p. 125-127. Verse French p. 63, 64, 142-145.
Pag. 255, lin. 9 Madhou tschehendai.
Madeh djehend, we celebrated Banparast. Mahabar. l2 Porb. share 2 fol. 478 straight.
Pag. 256, lin. 1, 2, 5, 6: to say the right (truth). . . munificence is also mortification; and to do korba, is also mortification (riazzat).
To act rightly, to speak the truth, to exercise generosity, to make a sacrifice, mortification among the Indians, that is, has the merit of the highest perfection. This repulses the fanaticism of works, as they say, of supererogation, and establishes man in the common state of life, worthy of eternal happiness.
Lin. 7: and the world of the earth, and the world [x] fezza, and the world [x] Behescht, each of these three (3) is Brahm. (Ve aalem zemin o aalem fezza o aalem behescht in har seh Brahm ast.)
That is, being supreme and unique. The university of things is therefore unique, the places (of the world) etc. whatever exists outside is a mere appearance. Hence the true spinosism (the voice does not frighten, since, nevertheless, society, as if there were several substances, governed, nothing from that order of things, as I have already explained, is going to accept loss), but the understanding in the Indian way.
Pag. 256, lin. 18, 19: As the extremity ... of the sword ... in this way, it is necessary that he should have kept himself (from them) by lying and not knowledge, as he considered. (Hamtschenin baiad keh dorough o nadani molahezz kardeh khodra negahdarad.)
The commandment to avoid falsehood and ignorance carefully, with the utmost care, is here enjoined, expressly used by a striking comparison. This text, of another (above, No. 122, p. 136), where the five kinds of permissible lies are set forth, may serve as a commentary instead.
Lin. 22, 23: that being with volition .... with voracity (be kajam ou) looks at ....
Successive, first of all, the devouring of things is indicated here.
Ibid. lin. 26: seven meadows ... seven tongues of fire. Suprk, T. I, No. lxxxii, p. 383; w.° xxvm, p. 1 65, about seven pran: and T. I, No. xii, p. 37; No. 14, p. 48 (aguen, houter, Mahabar. 12 Porb. 2.e part. fol. 518 v. 630 recto), seven species of fire, or tongues, have been dealt with.
Pag. 257, lin. 6, 7, 11; in the middle [x] Fereschtehha .... Zehereh .... that is great.
Of course, he is the greatest of all kinds of beings.
Above (No. 76, p. 367), Zehereh, the planet Venus, is said to be the ostad, or doctor [x] Djenian. Asian Research. T. 2, p. 303.
Ibid. lin. 13, 14: three colors ... eidjad (invention . .) . . .
The three colors are the three attributed to the supreme artist; creation, preservation, destruction.
Pag. 257, lines 17-20-21; And one djiw atma ... the other ... passes away.
Two djiw atma. The other, deceived by maya, remains uneducated, attached to singular beings; the other, learned, free, remains universal. Thus the production, or the appearance, of things remained unproduced by the same atma, which, by reason of the maya, became different.
Pag. 268, lin. 22, 23; The house of the heart of the niloufer ... the house of that great being.
The heart, in the middle of the body, is the house, the seat of the Supreme Being.
Pag. 259, lin. 4, 5: take the ... hand (varosch dast).
Character [x] Maha diw, or the Supreme Being, attracting all things into himself, as has often been said, and annihilating.
Lin. last, page 260, lin. 14: the heart ... has its warmth guarded.
A fairly accurate description of the heart, and of the things connected with it.
Pag. 260, lin. 6, 7, 9, 23, 26: the hole is very small .... fire .... eating the first bush .... atma .... Brahm Maha diw .... Beschn .... with its own light it is.
The Indian system reduces everything to one, which can be perceived by the senses, which is more intimate to man. Then the fire, in it a subtle flame, in the middle of which, the atma itself, which is Brahma, Maha diw, Beschn: its three properties.
The fire eating the first mouthful of meat is the atma aguen roup, that is, the atma with the face of fire, which Beischvanr, the heat of the stomach. See above, T. I, n. liv, p. 274
Pag. 260, lin. 27, 28; page 261, lin. 8, 9, 12, 19: Here is the disk of the sun... Rak Beid. ... he became shining .... the sun is light .... Adam ... the fountain of death ... the water of life . . . . djiw dtma ... it is the sun.
The three Beids, the disk, the light, the porch of the sun: hence the sun is all in nature, the whole world, and Adam himself, the father of the human race, and the ruler of death, the water of life, djiw atma, etc. it is.
Pag. 261, lin. 25; whom they say; read: what they say.
Pag. 262, lin. 2, 7, 11, 14, 20, 25, the last; page 263, lin. 5, 6-12: they say great righteousness ... mortification ... in the retention of internal senses ... (external) ... munificence ... pure work ... they say great ... making products .... born .... a bigger heart ....? [x] Sanias is great ... from everyone great .... they say.
A great nine; namely, righteousness; mortification; retention of senses; internal; of foreigners; munificence; pure work; to beget children; heart: why do they have this name? Observe the order.
1. Straightness (rast); that which is right, just, and truly conformable, the order of heaven, wind, sun, speech, the norm of all things; that is, the highest right; that in the religious morals of the Indians, first great.
2. That which looks at man in himself.
3. Works to the outside.
4. The source, the cause, of the foregoing; the seat of reflection, the heart, the greatest.
5. To heal, that is, the absolute abandonment of everything, apart from and for God's sake; by which Brahm himself is made a creature: the highest perfection, greater than all, but not imposed upon all by the necessity of the middle.
Pag. 263, lin. 14, 15, 16, 19, 20; page 264, lin. 6, penultimate, last: [x] the sages say great ... Brahma ... atma ... the sun ... understands ... from everything they say great (greater).
Brahma, that is, everything, universal nature, the whole year, Porschi, who is in the middle of the sun, atma, the sun, by whose shining heat all things are produced: one proceeding from the other, from the pluvid to the still, by which the atma is understood, certainty (above, T 1, No. xviii, pp. 66-76): sanias, by which the absolute supreme Being, clings to himself, Brahma, that is the atma, the greatest of the great, when he raises man, stripped of all individuality, to the universal, unique Being, that very thing makes him .
Pag. 264, lin. 9; 12: from food . . . be produced.
Hence the merit of him who gives food: he is a new creator, he is Brahm.
Ibid. lin. 12, 16, 19, 25, 26: That porsch ... drew everything into himself ... everything he is. . . . do not let death overtake you.
[x] porsch, atma, description, containing all the treasures of nature, drawing all things in itself, of the nature of the whole, supreme, one being.
Pag. 265, lin. 9, not lin. 2, the last: Pranou and atma one .... a name besides the named .... with the named (esmra gheir masmi .... bemasmi).
[x] To know prana as one with the atma, to distinguish the name from the thing, to know it as one with the thing, everything is one and the same: and to see and know that great mystery of absolute identity in oneself, thinking nothing more, not considering the two ways that lead to happiness, to think of the true Brahm alone, to meditate constantly, to look at it, to obtain Brahm himself, is to be: to cover the secret, Oupnek'hat.
***
OUPNEK'HAT 31. um, MANDOUK.
No. 140
Pag. 266, lin. 2: Mandouk.
See Oupnek'hat 4, Mandek, above, T. I, No. lxxx, p. 375
Lin. 6, 10, 11: Whatever was .... Brahm .... atma . . . . pranou ....
Under the name pranou, which is Brahm atma, the description of the universe of things.
Pag. 266, lin. 16; page 269, lin. 2, 3; page 270, lin. 13; the first foot .... atma you know .... pranou also has four feet .... it is atma.
A curious description of the four feet [x] atma, that is, of the four states of man; comparison with the four letters [x] pranou.
Pag. 267, lin. 1, 2: Beschvanr ...
The natural heat of every being, the first foot [x] atma: by that heat beings are born, they live.
Pag. 268, lin. 15, 16, 17, 18; He also says that knowing is not power, and not knowing ... is appropriate for a deficient (imperfect) being.
This commentary is explained by what is said elsewhere about the Supreme Being; namely, that, neither, to be, nor, not to be, good, or evil, etc. cannot be affirmed. A deficient being can be good, evil, existent, non-existent: moreover, to a being complete in itself, supremely perfect, that which belongs to a deficient person is to be applied wrong. Transcendent, supreme, everything is. He speaks of that Being with dignity and respect, who simply and absolutely declares that nothing can be affirmed about him, nothing can be denied about him, and can be pronounced.
Pag. 269, lin. 20; Aokar is great from everyone. Av, Samskretice, adverb of perfection.
Ibid. lin. the penultimate, the last: for this reason they say that I am measuring everything, and making everything destroyed.
Samskretice, mima syomi, or sedischiami, to measure grain.
***
OUPNEK'HAT 32.um, PANKL.
No. 141
Pag. 271, lin. 2: Pankl.
[x] The name Oupnek'hat arose from the name Rek'heschir Pankl.
Pag. 271, lin. 6, 7, 8, 9: they cause to pass (to happiness) .... egoism, and hypocrisy, and the harassment of man ...
Above (No. cxxxix, p. 262), we saw that rectitude is the first of the great. This is the way to happiness, that egoism, hypocrisy, is experienced, and that it does not bother a person.
These moralists do not applaud those who, either in religion or in politics, driven by egotism and hypocrisy, leading the charge of falsehood to nothing, by oaths and solemn promises, evil in themselves, but with the help of properly adapted explanations, which in the swearer give birth to true hypocrisy, want to constrain , they study, they create trouble for those who refuse. Therefore, one part of the human race will be the tireless torturer of another! The safe bond of society, the only bond, to the unruly, honest, as well as to the powerful conscience, the dictates of honor, to which these external representations add nothing, often silencing the unfaithful mind. I willingly and sincerely declare the statement of the promise and oath. - It is not enough. - Send the promise itself. - Therefore, this exposition is false and fabricated with a false intention. You have the power to expel the refuser from the country, to rob him by force; right from where? Neither is spiritual authority combined with temporal authority. In two words; that which is demanded, regards either politeness or religiosity: if the first, spiritual power has no right to it; if the second, temporal. But, though covered up, the true cause of the attack soon becomes apparent, the eagerness to rescue wealth, possessions, and gifts from the recalcitrant, and either the shame of an unjust detention, or the fear of a necessary restitution.
The truth, the deep truth! the essence and standard of the supreme Creator of all things, the light of creatures in the thick darkness of things, a refuge from the evils that besiege them on every side, given comfort, whose face, if seen with the eyes, would awaken wonderful loves, as Plato says of the honest, wisdom (Cicero, on duties, book 1 1672), p. 11), infuse the kind splendor of your light into the minds of those who ask.
Indeed, with what poison the poor souls of men are imbued by the enemy of the human race! nowhere do you face the honest truth. The convenience of emotions, the rule of actions. Yesterday, a supporter of popular movements, terrible, brutal; today I am a herald of a government approaching the old order, a cheap flatterer; nor except those whose talents should be exalted by study.
Thus it is read in the diaries:
"On the night of 11 to 12 Vendemiaire (October 4, 5, 1801), the day of the publication of peace with England, we observed in the sky a very remarkable meeting of the planets of Saturn, Jupiter, Venus and the Moon, near the beautiful star Regulus, known under the name of Coeur-de-Lion. Citizen Messier reported on this interesting phenomenon, in a memoir read by him to the physical and mathematical sciences class of the national institute, in its session of 5 Brumaire (October 28).
(The matter is kindly reported by D. Delambre; Instit. notice des trav. etc. mathemat. 1 trimest. an 10, p. 3.)
Journal let's defend of the father 9 thunder. an 10, Paris 8 brum. p. 4.
Albumazar, an astronomer at the same time and an astrologer of the Arabs of the 9th or 10th century; in late Saturn, English; in mighty Jove, Gallus; on Venus, the queen of Lusitania; in the moon, he had seen the Ottoman Crescent, and in the Ruler or Heart-Lion, the King of Prussia. A French astronomer, in the 19th century, explains the conjunction of four stars near the fifth, published on the occasion of the peace between France and England, October 4, 1801, as a phenomenon worthy of observation by the National Institute. But what about a political event, produced by human emotions, such a position of the stars? The same opinion, then, about the movement of the physical heavens, into the moral earthquakes of the earth, in the 9th and 19th centuries, apparently denoting the weakness of minds; and at the same time the harm of Asiatic flattery.
The Indian philosophers in this matter have a completely different opinion. Indeed, heaven, or its rulers, is thought to act on earth, on man; likewise the earth into heaven, man, the small world into the great. Everything in nature has a reason with itself, by the arrangement of the supreme controller of all. It is true that a person devoted to the art of prognostication does not presume to depend on the confluence of the stars, and to reveal them.
The most famous astronomers of Europe, deluded by the excellence of their knowledge, thought that some information could be sought from the material heavens of earthly affairs, especially political ones: from which some augur and divine, shame! they did not even hesitate.
Pag. 272, lin. 20, 28: it is not necessary to burn this body...
Ceremonies, practices, and funerals, which are generally prescribed for the dead, such as burning the body, etc., are not necessary for him who has burned his body with the fire of knowledge, who has acquired a certain knowledge of the truth through perfect understanding: everywhere, in a clean place, in an impure place, in every way, the body he leaves his skin like a snake, and escapes happy.
Pag. 273, lin. 3, 6, 7: Regarding [x] salek petition. . . it is of knowledge ... it understands that the form of the rod (of existence) ... I am.
To perceive oneself as the form of existence, being itself, existence itself with the understanding, is the last step of the highest knowledge.
***
OUPNEK'HAT 33.um, TSCHEHOURKA.
No. 142
Allegorical, referring to spiritual things, now clearly has the meaning of weapons as well as of mythological figures.
Lin. 22: aoda ... pankla.
Samskretice, oudam, water; oudakam, water, moisture; aoudaryam, strength, liberality: pankaha, a piece; pengala, one of the places where they breathe.
Pag. 276, lin. penultimate; page 277, lin. 4: forty-eight matras ... let the form of that be.
An Indian can hold his breath in the space of 48 matrai between two eyebrows in his nose: the highest perfection of meditation.
Pag. 277, lin. 6, 7: seventy-two thousand veins.
72,000 veins, sak'hemna veins joined.
Lin. 20, 21, 24; page 278, lin. 17: He did not leave the pure and the bad works. . . . the world is not bound by pure and evil works.
Abandoning good or bad work, clinging to one God, pronouncing his name, meditating on it, the summit reached by holding the aforesaid breath, the summit of happiness.
***
OUPNEKHAT 34, PRAM HENS.
No. 144
Pag. 279, lin. 2; Pram hens
That is, Samskretice, a great soul.
Lin. 22; page 280, lin. 18: Someone who is asking for this road. . . . high level ...
A description of the small sanias, which includes all the privations, that is, wealth, money, relatives, wife, children, the only necessary begging, with the [x] Oupnek'hat reading.
Pag. 280, lin. 21-28; page 281, lin. 9; page 282, lin. 8; page 285, lin. 11: the high manner ... is made ... it did not remain. . . he takes rest in the soul ... (. . . he is truly free and happy).
Sanias, in a high manner, abandons the above-mentioned few devices, he also abstains from reading Oupnek'hat, about everything that is indifferent to the body and its state, that to the soul; as if dead; he knows nothing outside the atma, knowing that he is it inwardly.
Pag. 280, lin. penultimate; page 281, lin. 4: The six states of the body ...
The six states of the body; to exist (in the womb); be born to grow; grow up to decrease; to end
Pag. 281, lin. 10, 11, 19, 21, 26, penultimate, last; page 282, lin. 8; he is not someone's praise ... he should not be admirable (of himself) and presumptuous ... he should not have ego ... from him (the body) without addiction ... he knows something else (to be a man); ... when he has become himself, (thus) he remains ... he takes rest in the soul.
1. All the virtues of the soul, especially humility, are prescribed by perfecting this healing.
2. Knowing that nothing exists apart from the atma, the form [x] of the atma formed with itself remains; that is, he constantly regards himself as the supreme being.
Let those famous philosophers of antiquity come forth, Socrates, Aristides, Epictetus. Whatever purity of manners, contempt of the world's temptations, contempt of pleasures, neglect of the necessities of life and clothing, and in short the superiority of the mind, and the absolute subjection of the body to it, in contemplation of the Supreme Being, the Stoic school, some sects among the Jews and Christians, have produced infamy, a mere mask of wisdom, not the appearance, compared to the healthy Indians, that they have behaved, will be detected with an eye free from prejudice. With these the body, and the soul itself, that is, as regards the senses, affections, movements, and acts of any kind, as though dead, man exists alive in himself, outside himself, in a single being. But if he seems to be transformed into the first and only Being, the danger of pride is constantly placed before his eyes. While he is everything, when God has escaped, man is enjoined to maintain that he is nothing: first of all, lest the mind be carried away by the praises of those who look upon it, he is commanded to ask for deserts; or rather, to be so advanced in perfection, that praise and reproach, falling like a drop on a waxed web, make no impression on him. And it is to be observed and marvelled, that supernatural flourished not for a hundred years, but for four thousand years; the doctrine of supreme perfection.
To stand here, lest the consequences of what has been said, be placed far from the mind, brings up too irritable theological hatred.
Pag. 282, lin. 11, 12-16, 23, 24, 25, penultimate: And the tree ... is knowledge .... Someone who did not show that the tree ... kian acquired ... external and internal senses in a bond of retention he brought .... he is of sinners.
But the only tree left for healing is the staff of knowledge. The following is a description of the false healer, whose chief characteristic is to wear the external attitude of the healer, after knowledge and repression of the senses: that is the greatest of sins. Thus, in all things, truth is the first praise, lies the first reproach.
Pag. 283, lin. 5, 8, the last: He (became a pram hen), with someone .... and work ... salam .... And after begging ...
Since the true healer is everything and nothing, they cannot say anything about it: that it is or is not, that it needs it or does not need it; he may do it, or he may not do it: apart from the atma there is nothing for him: to be nothing, not to be, and thus all being, is his proper existence.
Lin. 13, 16; dehian ... basna ... deharna
See above (No. cx, p. 106; below, No. clxiii, p. 359), [x] the exposition of dehian and deharna.
Pag. 284, lin. 16, 17, 18, 24, 25, 27, 28: gold and silver ... he does not even look at ... if with volition ... he looks at ... he makes his hand reach ... he takes.
Three degrees of sin: 1. To look with volition; 2. to stretch out the hand; 3. to take Warn first of all that it is forbidden to look at gold, even silver; the very volition, the very desire, the great sin.
Pag. 285, lin. 3, 4, 5: from trouble .... without patience and without strength (to endure it).
Very correctly Pram Hens Oupnek'hat named it; for he makes the soul of man a great soul, removing all the defects of nature, of an imperfect being, and makes God himself.
While Europe groans, exhausted by the long and terrible war, the taxes of the people, the conscription of men, the requisition, the works, the land marique 1 [Three vessels have just been commissioned for cod fishing on the Grand Bank of Newfoundland. But the lack of ship carpenters may well delay this expedition, if the government does not second it, by sending home the workers necessary for this enterprise. If the government sends us this class of workers, etc. Journal des Defens. of the patr. 2 fries. year X, p. 2. Vendee; Sands, 20 brum.], pressed by their enemies, by their consumption, by the abandonment of agriculture, by the loss or plundering of factories, commerce, and colonies, by destruction, by the charity of the market (bread of the Parisii libr. 4-1/2, 5 ass.) reduced to starvation, almost exhaling their last breath: what do they want for themselves? and the imprudent rulers of public affairs, whether at last an end should not be imposed on an arbitrary and barbarous administration, from which they themselves receive no benefit; whether childish and preposterous expenses will always be commanded, 2 [See in the diaries, Monitor, 10 fries. year 10. Act. of Government. p. 277; Arrest of 7 Fri. "(The Consuls of the Republic, on the report of the Minister of the Interior, the Council of State having heard, decide: Art. 1. The director-general, the administrators, the secretary-general, the directors and employees of customs , will wear a uniform, which is regulated as follows: etc.)"; and Defense. of the father 11 cold p. 3. A new customs fiscal, from the director-general to the simple superiors, uniform, but variously in Phrygian work, according to rank, decorated with silver, according to the decree of the public government, solemn, heard by hearing, dressed in a broad form, prescribed dress: all armed with armor: trade, war is prepared.] they looked for each other pale.
While the ruler of the sea strives to claim all things as enemies, neutrals, and friends by right, he adds colonies to colonies taken by force, and, by universal commerce, rich and poor overflow with unsold goods, and the annual expenses of his nation at home or abroad are not less than the maritime luxury. with an indulgent genius, by repeated expeditions to the sea, he fills the eyes and ears of a people too credulous and fast; to his rival, even to his own disadvantage, constantly preparing and giving birth to damage:
While the emperor of the earth always, as if in battle, to give his rights to the vanquished, to preserve what he had won in war; to exasperate the neighbors, under the pretext of restoring order, by force, by military legislation; to overthrow kingdoms, to prevent the overthrown from rising again, to create new ones; to drain the coffers of ill-conceived campaigns; to rule with hard, at the beck and call, a military government, a gentle people, and scarcely rescued from the axe; with the histrionic exercises of the soldiers of ten years, as if by the dancing of the monkeys, with the drum, he endeavors to occupy the eyes of the onlookers:
Whereas, as to the internal administration, the treasury, the maritime affairs, the colonies, the commerce, the public roads, the good of the government within or without, nothing is determined that reeks of a sharp, learned, and wise genius:
While the envious monarch, having his ears blocked by the voice of blood, takes care to abolish the line of the first-born of his family, that, given the opportunity, he himself may occupy the empty throne; In the meantime, his son had acquired a new kingdom:
While another, having obtained the general tranquility of Europe, undertakes the province of averting war; but in truth that he might make a vast and terrible empire for himself by the poor neighbors, whose lands, as if by right, had been plundered.
While at last the old and constant jealousy of Gaul considers the fatal movements, the exhaustion, the extinction of the last dynasty of the Franks, as the last means of acquiring a certain new power, with which to oppress its neighbours, a new force of wealth; and by resisting and attacking the powers of the lower degree, the half-conquerors, others make themselves aware of death, or, by tumultuously sanctioned laws, repeated constitutions, contract a fatal disease, an incurable infirmity:
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Re: Oupnek'hat, by Anquetil Duperron
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Part 12 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[Latin Version]
Dum, ex altera parte, populo, relligionis defectu, militaris vitae habitu, criminum, quae quasi ebrius, vix sentiens commisit, poena, idoneae, omnis institutionis experte, legibus soluto, parentum, seniorum vix rationem habente, effrenatae licentiae, sub nomine libertatis, dedito, moralis, honesti notio nulla; quodlibet, modo publica vitetur animadversio, licitum; corporis, sensuum appetitus, affectuum motus 1 [Journal des Defens. de la patrie, 2 frim. an. 10. Hamb. 10 nov. dans le Journal des romans, publie a Berlin; idees neuves sur le penchant qui unit les deux sexes.], sola actionum norma; mentis, utpote meri soni, quemadmodum alterius vitae meri somnii, nec mentio, nec memoria: unde inprimis urgente victus penuria, frequens voluntaria mors (suicide): caeterum materia involvi, immergi, pecuniam quoquo modo colligere, coacervare, tum puerili, etiam turpi sumptu, turpiori quaestu, spreta pactionum fide, parta dissipare; tandem in flagitia, ruptis habenis, sese praecipitare, praesentis generationis studium est.
In hoc morali et politico Europae statu, priscam et vividam [x] sanias descriptionem mentibus offerre, gubernantes et gubernatos ad eam legendam invitare, ut rerum, quibus, ut parvuli inescantur, assidue inhiant, vanitatem videant, agnoscant, et bonum spirituale, scilicet Deo adhaerere, solum homine dignum discant, simplicem culpam in homine privato, in publico, praesertim principe, ob exitales exitus, plerumque crimen esse scientes, speciei humanae utilitati, quidquid in contrarium effutiant alta sapientes neoterici philosophi, politici, vere est consulere.
OUPNEK'HAT 35.um, ARANK.
N.° CXLV.
Pag. 286, lin. 2: Arank.
Samskretice, arohanam, ascensus, ascendere; ex eo forte, quod, hac [x] sanias descriptione, altissimus depingatur perfectionis gradus.
Lin. 8, 15; pag. 289, lin. 2: filios et fratres . . . transire faciat . . . uno loco maneat.
Nova [x] sanias descriptio, praecedenti similis.
Pag. 286, lin. 11: bhou lok.
Samskretice, terrae mundus (id est, terrae contiguus): bhour lok. Vide supra (T. I, N.° xxxvii, p. 194), octo mundos coelestes; et (N.° lxxxii, p. 384) septem [x] behescht tabulata. Si pour lok legitur, samskretice, pouranam, implere; pouritam, plenitudo, satietas; pournaha, satiatus, contentus (felicitatis, satietatis, plenitudinis paradisus).
Lin. 12: sourk lok, behescht, paradisus. Mahabar. 12 Porb. 2 part. fol. 431 v. 441 v.
Meheh lok; samskretice, magnus mundus.
Djen lok; samskretice, [x] djenian, mundus.
Atap lok; samskretice, atanam, hominis statura, proceritas. (Atap lok, celsissimus mundus.)
Lin. 13, tal; samskretice, talpam, pascuum. Talapage, pileus (toque). Tala droumaha, palma silvestris.
Atal. Samskretice, atala sparscham, absque fundo, silvae densitas.
Batal. Patal, samskretice, infernus.
Soutal. Schou, hominibus benefaciens; nomen [x] Maha diw. (Mahabar. 13, Porb. fol. 664 r.)
Resatal. Tabulatum. Samskretice, reschuha, guttur (tabulatum angustum).
Lin. 14: Talatal (fundus fundi, tabulatum profundissimum).
Mahatal. Samskretice, magnum tal.
Pag. 287, lin. 1, 20: zonam .... projiciat.
Notandum perfecto Saniasi zonam, quae Brahmanis Indi nota specialis, euere, projicere pluries injunctum; ut vere liber, quasi universalis, soli Deo vindicatus dici queat.
Pag. 288, lin. 6, 7, 8: Alimentum .... sicut medicinam comedat. (Ghedara bi ankeh ledzat ou beguirad bedjeket dafee gueresnegui metsl dava bekhorad.)
Omnis voluptas, etiam in necessariis corporis actibus, hic expresse, clare prohibetur: alimentum ut medicinam mortis, a nativitatis momento, grassantia, ingruentis, et corpus, dum crescit, paulatim invadentis, occupantis, gradum retardantem, sumere praeceptum.
Sonus, nihil ultra, auribus Europaeorum, qui se in fercula ingurgitare unice amant; vero sapienti rectum naturae et rerum naturalium usum tradens doctrina
Pag, 288, lin. 9, 11: quatuor res .... rectitudo sit . . . .
Non simplex extasis, fantastica meditatio, fanatismus spiritualis, hominem ita efferens, ut nullo, quod ad moralem, praecepto indigeat. Rectitudo (rasti), quae omnes virtutes includit, est una e quatuor rebus quas saniasi debet servare.
Lin. ultima; pag. 289, lin. 1: savan et bhadvan, quod tempus violentiae [x] pluere est.
Suratoe hi duo menses, qui augusto et septembri respondent, largioris pluviae tempus, moussom. (Zend. av. T. I, 1.re part. pag. ccclxvii, not. cccxv, not. 1.) Unde concludere licet, in borealibiis Indiae partibus [x] Oupnek'hat scriptum. (Supra, T. I, Annotat. p. 612.)
***
N.° CXLVI.
Pag. 289, lin. 5; pag. 290, lin. 9, 14, 15, 18, 29: Legere (librum) Beid . . . praeceptum (libri) Beid est ... omnem familiam . . . cum fokera (fakiris) ... filium (suum) . . . hoc modo sit.
Perfecti sanias, ad divinitatis gradum evehentis, vel ex; absoluta abnegatione, vel ex operibus, descriptio.
Notandum autem, antequam, omnibus derelictis, Indus sapiens deserta petat, in familiam suam, benignitatem, in pauperes benificentiam ei jussas: id est, societatis officia primum adimpleat; deinde filium suura, quasi sui vicarium statuat, cuncta sua jura, suum esse, quemadmodum homo e vivis exiens (supra, T. I, N.° XXV, p. 147-149; N.° xliv, p. 154: supra, N.° cviii, p. 82, 83), in eum transferat.
Pag. 290, lin. 26, 27: famem trahat .... et non sinat, quod corpus suum obesum fiat. (Goroschnegui bekaschad o na goudzarad ke badanesch farbeh schavad.)
Corpus pingue animam incrassat, pinguem, et ad sublimia se ferendae, continuae meditationis incapacem reddit. Humorum abundantia demersa, quasi glutino iis ligata, alas movere, agitare nequit, terrenis, corporis affectibus astricta.
Pari ratione, vitiis quidem, prohibitis mundi deliciis carere, opes in pauperes erogare, et alia id genus opera exequi jussum: sed hoc Indo vere spirituali non satis. Qui doloris aut famis cuspidem, aculeum non sentit, patientem se, ut et sobrium, temperantem scire et dicere non valet; quemadmodum vires suas tum solum cognoscit viator, cum, illas praetergressus, defatigationem experitur.
Praeterea fames toleranda, ut probetur animam, cunctis a sensibus profectis superiorem, quasi corpore exutam posse remanere: nec famis aut sitis extinguendae causa, sed ad servandam donatam a Creatore existentiam, cibus sumi debe t.
In relligione Indica cunctis sensibus indesinenter resistere, eos annihilare, jussum, morale bellum est. Porro famis, caloris, frigoris etc. cuspis ut certo retundatur, sicque victor in certamine homo, evadat, altius pungat necesse est; quoad enim molestia eveniat, resistentia simplex, naturae liberalis actus haberi poterit; proinde nullum inde orietur meritum: quamvis autem in operibus mercedem quaerere vetitum, Deumque solum intueri continue praecipiatur, nihilominus meritoriis actionibus incumbere Indus tenetur.
Qui autem ultimum perfectionis gradum adeptus est, in Deo absorptus, haec omnia non curat. Velut ebrius (supra, N.° cxxxviii, pag. 243, 244), lapis, arboris truncus, corporis licitis, petitis obtemperat, nihil proprie agens, nihil sentiens, soli Deo infixus, eo occupatus, imperturbata quiete, absque animi bello cum corpore, immersus, hoc in mundo angelus, ipse Deus.
Solum perfecto saniasi permissum sensibile, ut et voluptas inde oriens, doloris est cessatio, quam nec exquirere, nec vel optare licitum.
Indica ista ab omni sensibili abstinentia, huic supremae Veritatis effato consonat: 1 [[x]. Matt. VI, 24.] Nemo potest duobus dominis servire: aut enim unum odio habebit et alterum diliget, aut unum sustinebit et alterum contemnet. Non potestis Deo servire et mammonoe. Quo peracto, quemadmodum veri Christiani dicere debent 1 [[x]. Luc. XVII, 10.]: servi inutiles sumus; quod debuimus facere, fecimus.
***
OUPNEK'HAT 36.um, KIN.
N.° CXLVII.
Pag. 291, lin. 2, Kin.
Samskretice, kinam, se agitare; relative ad N.° cxlvii. Khinihi, forma, imago, objectum, perfectio; relative ad N.° cxlviii.
Lin. 5, 6, 11, 16: cor cum mandato et volitione, quod (cujus) motum facit (del be hokhm o khahesch ke harkat mikonad) . . . auris aurium . . . lux lucum.
Abstrusum et magni momenti metaphysicae punctum. Motus, actionis corporis origo et causa. Sensus, corde comprehenso, non se per se movent. Motus in natura ex se, nullus, nulla actio. Omne e supremo Ente, jussu auris aurium (be hokhm schenvat schenvaiha), etc. proinde materiale, ut et spirituale procedit.
Ibid. lin. ultima; pag. 292, lin. 1, 2: ens, quod loquela cum eo . . . . non pervenit, et id cum loquela pervenit, (dzati ke gouiai ba ou namirasad ve ou begouiai mirasad) .... Brahm esse scias.
Sensus Ens supremum attingere, comprehendere nequeunt. Ens illud eos attingit, eis motum dat; ideo quod finitum ad infinitum pervenire nequit, e contra infinitum finitum potest assequi. Si res altius scrutari liceret, quomodo Ens infinitum, sine partibus, finitum attingere queat, quaererem. Punctum contactus, sit dicto venia, inter utrumque nullum. Si est, finitum utrobique admittendum. Quidquid infinitum spectat, vel in se, vel in actionibus externis, spissa tegitur caligine. Quasi umbram e longinquo videmus; immensum et ens ipsum cernere arbitrati, humana norma ejus proprietates metiri, parvissimi, vix entia, audemus!
In diversis hujus [x] Oupnek'hat loci phrasibus, cum sensu, visu etc., intrat, significat: motus sensus, ad eum pervenit, uti de pran (p. 292, lin. 21, 24) videre est.
Pag. 293, lin. 13; pag. 294, lin. 3, 15: si non intelligis . . . expositionem non facit ... (. . . nihil) es.
Qui se non intelligere fatetur, mentis suae modum agnoscit, petitum, quaestionem quadam ratione percipit; ab expositione autem abstinet, quoniam materia, quae intimam mentem, Deum ipsum spectat, verbis exprimi nequit. At vero quicunque Ens supremum, intellectus, intelligentis, intellecti et [x] Brahm unitatem comprehendere, et sermone enunciare praesumit, vere non intelligit. Homo, quod non est, scire, quod est, nullo modo scire valet: sola ei impertitur negativa cognitio, intellectio; quae tamen vere positivam, nempe hoc ipsum, se nihil extra negativum scire, includit.
Humanae mentis imbecillitas! in circulo, ut aiunt, vitioso delitescit acerrimum ingenium. Ad agendum homo creatus est. Ad ratiocinandum medio opus est; scilicet ratione, quae, si ulterius progredi liceret, alio medio probanda forte inveniretur.
***
N.° CXLVIII
Pag. 294, lin. 20; pag. 298, lin. 15: (narratio) productionis .... viam monstrans veri. Titulus iste proprie ad Adam (p. 295, lin. 8 etc), et Aouma, Ama, vel Ouha, Eva (p. 297, lin. 1 et not. 1), referendus.
In hoc Brahmen superbia angelorum, victoriam [x] Oum debitam sibi tribuentiuni, aperte declaratur. Illorum erudiendorum causa, Ens supremum, sub forma praestante et tremenda, elementis ipsis superiori, quaeque a nullo cognosci poterat, angelis delinquentibus se videndum praebet. Angelo autem humili (Andr bonorum Geniorum regi) priorem formam abscondens, sub figura suavis feminae, Parbati, [x] Maha diw uxoris et potentiae, e volitione Creatoris productae, sese dat agnoscendum; id est, creaturae, quae omnipotentem Verbi ejus actionem profitetur, exclamando: quis ut Deus (Michael; Apocalyps. XXI, 7), naturam suam, sua attributa, sese, quale est, cuncta in omnibus indesinenter operans, Ens supremum ostendit.
1 [x]. Luc. X, 21.] Confiteor tibi pater, inquit Jesus, Domine coeli et terroe, quod ahscondisti hoec (mysterium praedestinationis) a sapientibus, et revelasti ea parvulis. Etiam pater: quoniam sic placuit ante te.
Pag. 297, lin. 1, 5; Aouma . ... Ama.
Samskretice, aounnatiam, fulgor, pulchritudo. Ama, luna nova.
Lin. 2, 3, 23, penult. ultima: Parbati, quod uxor et potentia [x] Maha diw est (Parbati ke zan o kodret maha diw boud) . . . ipsum hoc cor . . . Adam . . . e volitione ejus n (lege n) Aouma producta.
Clavis theologiae Indicae: agentium coelestium uxores sunt eorum attributa, potentia, virtus.
Adam, et Aouma (Khava), e corde, volitione ejus producta, quemadmodum Eva ex Adami costa (Genes. II, 21-22) conflata, prima generis humani tempora offerunt, modo mythologiae Indicae accommodato.
Ignis et ventus, superiorem Entis supremi vim et virtutem, postquam tentassent, experti (pag. 295, lin. 27; pag. 296, lin. 1 ,3, 19, 22), infirmiratem suam agnoscunt et profitentur, et primum inter Fereschtegan locum, pro praemio, accipiunt, ad Brahm ipsum perveniunt: Andr autem, qui statim Omnipotentis praesentiam percipit, regali super omnes dignitate donatur.
Potentia, actio e corde, e djiw atma, non secus ac uxor [x] Adam e volitione, intimo ejus orta: qui autem haec duo, djiw atma et cor, quod volitionem includit, unum Brahm scit, istam unitatem attente meditatur, omnium animantium amicitiam sibi comparat, peccata sua procul pellit, stabilem consequitur beatitatem; at observandum, sensuum repressione, bonis operibus, juxta verbum divinum, et cum ejus lectione conjunctis, sinceritate cordis (p. 298, lin. 10, 29), et rectitudine, quae principium omnis est (lin. 13), semper suppositis.
Solida, sola vera spiritualitas, quae externa simul et interna praescribit officia, verbum Dei, non imaginationis phantasias, normam statuendo.
***
OUPNEK'HAT 37.um, KIOUNI.
N.° CXLIX.
Pag. 299, lin. 2: KIOUNI.
Samskretice, kinvadanti, colloqui. Et quidem regis mortis cum Tadjkita colloquium est.
Lin. 7, 8, 9: omnem supellectilem suam .... ut vendidit .... cum Brahmnan dedit .....
Hoc est quod 1 [[x]. Matth. XIX, 21, 23.] ait illi (adolescenti, qui a juventute pracepta legis caeremonialia et moralia observaverat) Jesus: si vis perfectus esse, vade, vende quoe habes, et da pauperibus, et habebis thesaurum in coelo: et veni, sequere me ....
Amen dico vobis, quia dives difficile intrabit in regnum coelorum.
Non simplex, apud Indos et Christianos, perfectio est, quae hic injungitur bonorum, opum derelictio. Divitiae coeli aditum difficilem reddunt. Diviti mera bonorum oeconomia, qua fere semper abutitur, sua esse, quae non nisi sibi et aliis distribuenda recepit, arbitratus. Tutius ergo est nihil omnino possidere, tutius quin et commodius, periculosa et salebrosa administratione, vel sorte, fortuna pauper, vel voluntarie, omni possessione abjecta, privari.
Pag. 299, not. 1, kmihi; lege: khinihi.
Pag. 300, lin. 3, 4, 13, 23: cum rege Almout sum daturus . . . non reversi sunt .... ante regem Almout ivit.
Voti etiam imprudentis ad implendi necessitas: in Oriente communis doctrina, quae Jeftae votum (Judic. xi, 31, 39) in memoriam revocat.
Mors [x] Tadjkita, quasi iter ad imperium regis Almout, orientali allegoria traditur.
Pag. 304, lin. 7, 8, 11, 12; pag. 305, lin. 15, 16; Plures dicunt, quod: quidquid est, ipsum hoc corpus est .... plures dicunt, quod djiw atma, a corpore .... separatus est .... quod post a morte quid fiat .... aliquis non petiit.
Rursus redit difficilis quaestio, quae supra (T. I, N.° xx, p. 86- 89-95) de atma, animae et corporis differentia, natura, diverso exitu, fuse tractata est. Status mortuorum incognitus, id est, communi hominum menti.
Lin. 10; id etiam coiruptibile; lege: eum etiam corruptibilem.
Pag. 305, lin. 2, 3: quisquis unus cum centum annis vivens maneat.
Vita hominis centum annorum, tempore [x] Djedaschter, vel Abraham, 17, 18 saeculo ante aeram Christianam hujus Oupnek'hat epocham assignat.
Lin. 19; p. 306, lin. 3: cum (in) gradu evanidum fiendi . . . satiatus non fuit.
Bonoirum hujus mundi, vitae diuturnitatis, eorum intrinseca vanitate, fruendi periculo, in animam influxu, fruentium insatiabilitate, probata inutilitas.
***
N.° CL.
Pag. 307, lin. 3, 23: in mundo duae res est (sunt) ... differentia diei et noctis est.
Lucidius, expressius duorum mundorum bona, a se invicem distincta, sibi invicem opposita, praemium eorum inquisitioni, studio affectum, exponi non poterant. Huc redit supra laudatum p. 683): Nemo potest duobus dominis servire . . . Deo . . . et mammonoe.
Pag. 308, lin. 1, 2, 9, 13 docti .... causa insipientiae . . . mundus alter existens non est ... in vinculum mortis cadunt).
Tempore hujus Oupnek'hat Saducoei Indi, alterum mundum, alteram vitam negantes, praesentem solummodo existere affirmantes, mortis idcirco victimae evasi.
Lin. 14, 15, 21, penultima: cognitio veri .... non intelligunt . . . si ostad .... deficiens sit . . . . Oportet quod institutioni directoris, cum argumentatione intellectus sui (homo) resistentiam non faciat. (Baiad ke erschad morschedra bedelaiel akeli khod rad nakonad.)
Duorum mundorum existentiam, differentiam cognoscendi magna difficultas. In hac materia, institutio, doctus magister inprimis necessarius; absque hujus doctrina, nihil unquam ea de re est sciturus viae rectae etiam addictissimus discipulus: dirigenti autem et docenti doctori, vanas rationis argumentationes opponere, ut jam dictum est, illicitum.
Pag. 309, lin. 6, 7, 12, 13, 15: mundus corruptibilis .... aptus cordis ligationi non est .... thesaurum operum .... [x] perire capacia sunt, cum his ens reliquum (permanens) quomodo potestas invenit (obtinere)?
Imperfectum perfectum non potest attingere: clavis doctrinae Indicae. Ad Ens supremum immediate, absque operum ope, assurgere necessarium.
Lin. 16, 21: ego etiam, quod hoc opus ... redditus fuissem.
Rex ipse mortis, maximus Mokel, angelus, beatitati limitatae, minori, eo quod operum adjumento ad Ens supremum tetendisset, astrictus. Hic, ut supra (N.° cxlviii, p. 295-297; Animadv. p. 686), de Andr, igne, vento, dictum, varii [x] coeli praefectorum gradus cujusdam actionis remuneratio. Sic coelum, cujus eminentia cognita, terrae, ad perfectam liberationem, uni Deo adhaerendo, ejus forma evadendo, exemplum datum. Pluries repetita naturae totius in idem collineantis facies observanda.
Pag. 310, lin. 5, 11, 13, 17, 19, 21: propter ens quod transire fecisti (berai dzati ke goudzaschteh, verti potest, propter ens quod, scilicet, cum propter illud ens istum gradum deserueris) . . . scii . . . djiw atma ... et corpus, quod evanidum .... atma esse non sciunt .... separatum ut sciverunt.
[x] djiw ama, qui idem ac atma, a corpore separatio, diversitas.
Pag. 311, lin. 5, 6: Oum . . . Pranou, Brahm est.
Oum, Pranou, uno verbo, Ens supremum, ejus naturam supereminenter reddens, exprimens, quemadmodum apud Judaeos Jehova. 1 [Vaiomer Elohim el Moscheh Ehehie ascher Ehehie va iomer coh tomar libnei Israel Ehehie schelakhani aleiken .... Jehovah .... Exod. III, 14, 15.] Dixit Deus ad Mosem: EGO sum qui SUM. Ait: sic dices filiis Israel: qui est misit me ad vos . . . Jehova.
Pag. 311, lin. 22, 25: Non aliquis potest animam occidit (occidere); et non anima occisa fiat; et occidere, et perire (corruptibile esse) super corpus est (ad corpus pertinet), non super animam, quod atma est. (Na kasi djanra mitevanad koscht o nah djan koschteh mischavad o katel o fena bar badan ast nah bar djan keh atmast.)
Animae immortalitas, ejus a corpore, quod solum, natura, occidi, perire potest, diversitas, separatio, divisio didactice traditur.
Pag. 312, lin. 10, 11, 20, 21; atma seipsum ipse comprehendit .... Quisquis [x] atma vult (desiderat), is cum atma [x] atma obtinet; et atma ipse figuram suam cum eo (ei) ostendit. (Atma khodra khod mifahmad . . . har ke atmara khahed ou batma atmara dar miiabad o atma khod ssourat khodra ba ou minomaiad.)
Duae systematis Indici claves: 1.a; atma solus seipsum intelligit: 2.a; quicunque [x] atma vult comprehendere, is cum atma, [x] atma ope, [x] atma, qui se ei manifestat, comprehendit. Solo intuitu, mens creata, increata evadit: in se, interius inspiciendo, anima animarum fons efficitur: verum, si fieri queat!
Ibid. lin. 27, 28, 29; p. 313, lin. 2: omnis mundus cum loco (vice) sicci alimenti [x] atma; et mors cum loco [x] massaleh (condimenti . . . .) .... quo loco est?
Quemadmodum condimentum, partium divisione, alimentorum digestioni inserviens, ea corpori nutriendo apta efficit, idonea reddit; sic mors, mundi destructione, ejus elementorum separatione, eum [x] atma edulium, unum et idem cum eo efficit.
Locus, corporum est: porro corpus, sicut alia entia, atma absorbet; in eo mersa locum non occupant, in loco non sunt: proinde absque loco est ipse atma, solus in se habitans, omnia, in omnibus, ubique, nusquam.
Haec meditari, fere noscere est. Quis plene intelliget?
***
N.° CLI.
Pag. 313, lin. 6, 7, 11: (in) medio foraminis cordis .... duo atma est (sunt) .... ambo in uno alter sunt (har dou dar iek diguer and).
Rursus [x] djiw atma cum pram atma, in corde hominis coalitio, unitas.
Lin. 15, prat atma; lege: pram atma.
Pag. 314, lin. 18, 19, 25, 26: obtinere gradum .... velum .... trium (3) qualitatum sit.
Ad atma accessum prohibent omnes creaturae, omnia entia, visa sua existentia, gradatim, a simplici sensu, ad tres Entis unici qualitates, quasi velamine eum tegentes.
Pag. 315, lin. 6, 11: sensus suos collectos ut fecerunt . . . . collectionem animarum in atma destructam efficiunt.
Diversas istas entis hominis partes, ista agentia, unum in altero, et ultimam collectionem animarum, in atma gradatim, eodem ordine, qui supra dictus est, tribus primi agentis qualitatibus exceptis, annihilare, nihil aliud est, quam ea ad atma, ut fontem, referre, in eo intueri, ab eo ut separata agnoscere, meditari, illum proinde solum in eis, in omnibus spectare.
***
N.° CLII.
Pag. 316, lin. 14, 15, 16, 20: Tov atma quod (si) omnis persona non videt, causa est .... e latere suo .... extra tendentes fecit .... non nisi volente Deo, unus e sciis (danaian). (Atmara keh hameh kass namibinad sabab an ast ke atma havas anha az ttaraf khod bargardanideh be ttaraf biroun motavadjeh kardeh ast . . . illa maschaat ellah ieki az danaian ...)
Vide (supra, T. I, N.° xl, p. 214; supra, N.° lxxxviii, p. 6, 7; N.° xci, p. 17; N.° cviii, p. 92) actionem Dei ad bonum faciendum necessariam; illam actionem hominem a se avertentem; ad errorem ducentem.
Lin. 23, et non nescii; lege: et non scii (na danaian).
Pag. 317, lin. 3, 4, 6, 7, 10, 11: Illud quod ... sensuum est, et sumens colorem .... djiw atma est .... sensus actiones proprias .... in omni est.
Ex eo quod atma omnia, quinque sensuum actiones, sensationes exequitur, dum quisque sensus corporeus sensationem sibi propriam, et eam solam, experitur; ipsius atma, cuncta, in omni operantis, a corpore separatio, divisio, diversitas concluditur.
Ibid. lin. 21, 23, 25; p. 318, lin. 2, 3, 10, 15, 24; pag. 319, lin. 10; Creator (in meo ms. Creatorem, Afridgarira), (quoad creatorem; lege, quod ad Creatorem) .... ligatum fieri .... Haranguerbehah .... atma est. Et ignis .... et sol .... ille locus, ipse ille atma est .... ego is sum .... illius unius atma est.
Creator, suis creaturis alligatus, elementis, sideribus, eorum forma, ipse locus, spatium in quo astra revolvuntur, homo ille ipse est, ejus productiones, ejus qualitates, quemadmodum pluvia in montem lapsa, ex eo defluens.
***
N.° CLIII.
Pag. 319, lin. 21: In domo sit, quod undecim (11) januam (januas) habet.
Duo oculi, duae aures, duae nares, os, duo pudenda, pori pellis (supra, T. I, N.° lxii, p. 303), et via cerebri, per quam djiw atma, tempore mortis, exit (ibid. N.° lxxiv, p. 353, 354; N.° cxiii, p. 141; N.° clv, p. 326; N.° clxiii, p. 363), erunt undecim istius domus (corporis) januae.
Pag. 319, lin. 25, penultima; pag. 320, lin. 1, 2, 10: Atmai, quod evanidum .... in medio solis sit .... in fezza .... aqua vitae factus, in foliis [x] soum sit .... in montibus illud omne atma est.
Atma, ultima omne annihilans, in se attrahens, in diversis creaturis sese manifestat.
Pag. 320, lin. 10, 11, 15: Is est ire faciens pran ventum . . . apan .... Homo quoad vivens est, cum (per) pran et apan vivens manet.
Atma respirationem et alimentorum digestionem, quae vitae hominis causa, medium, efficit.
Lin. 13, 14: Et post a [x] transire .... corpus .... reliquum manet, ipse ille atma est. (O baad az goudzaschtan baki badan o motaferak schodan havas antscheh baki manad haman atma ast.)
Nova [x] atma, seu animae, mortuo corpore, superstitis, ab eo diversi, declaratio.
Ibid. lin. 26, 27, ultima; pag. 321, lin. 2: Tempore, quod, in somno .... Porschi .... Brahm est .... ipse ille atma est.
Diversae [x] atma, in somno, sub porschi vigilantis specie, operationes.
Pag. 321, lin. 3,7, 14, 22: Quemadmodum unus ignis . . . unus pran ventus .... unus sol .... et ille atma unicus.
Comparatione ignis, pran venti, solis, [x] atma unicum et omne, singula, apparere, esse ostenditur; nec inde in eo defectus, vitium, impurum quid, imperfectio.
***
N.° CLIV.
Pag 322, lin. 18, 19; pag. 323, lin. 1: Mundus arbor est, quod radix ejus supra est, et rami illius infra est (sunt) .... astenteh est .... Radix .... Brahm est.
Praestans unius entis figura. Arbor, cujus radix, ipse Brahm, supra; rami, proprie mundus, infra, in motu perpetuo, corruptioni, mutationi obnoxii.
Astenteh, ex a privativo, et stenteh: non stans. Samskretice, stanbaha, columna. Stanbha karanam, immobilem reddere. Astaver, ens inanimatum; arbores: scilicet quod animae, motus principii expers, in quiete manet.
Lin. 20: corruptionis capax non est; lege: corruptionis capax est; fena pedzir ast.
Pag. 323, lin. 11, 12, 13: Ignis, e timore ejus (az tars ou) . . . . sol .... mors, e timore ejus.
Singularis conceptus: entium motus, agentium, etiam mortis actio, sub Entis supremi timoris specie, repraesentata; quae quidem proinde diversi ordinis agentia, nisi primum formidarent, opus ipsis praescriptum non perficerent. Ex quo naturae, quietem quasi invite deserentis, inertiam in se concludere licet.
Lin. 21; oportet quod, in speculo intellectus puri sui [x] atma manifeste (apparentem) videat. (Baiad ke dar aineh aakel pak khod atmara zzaher bebinad.)
Intellectus, speculum spirituale in quo atma sese pingit, quemadmodum in speculo materiali, res sensibiles, ex adverso positae, imaginem suam effingunt; quo expresse distinguuntur res, objectum (atma); imago rei, subjectura (atma repraesentatus); speculum (intellectus); et videns (djiw atma hominis).
Hoc in textu lucide traditur cognitionum origo. Atma in intellectu, qui et djiw atma, clare pingitur: supra (N.° cli, p. 313), ambo in uno alter sunt. Porro atma omnes cognitiones includit; eas in intellectu, quasi [x] djiw atma parte, effingit: quae quidem vel objectorum exteriorum, quibuscum, in se, cogitatio, cognitio, scientia nullam rationem habent (sensibilia ab atma divisa sunt, p. 324), occasione, vel sola [x] atma, a nullo ducti, (N.° clii, p. 317) actione, cordi, menti, sese offerunt. Verum, atma, ipse spiritualis, non sensus (materiales ab elementis oriuntur, N.° cli, p. 314), rem, imaginem, speculum in quo pingitur, actum videntis, ipsum videntem, omne tandem, modo certo, ab attente meditanti percepto, licet communem mentis captum superet, operatur.
Pag. 323, lin. 20; p. 324, lin. 2, 3, 4: Quemadmodum, in speculo . . . in aqua mota (turbida) . . . cum mundo . . . [x] Brahma pervenerunt, verum (ens) simile lumini, et mundum similem umbrae sunt visurae. (Hakra metsel roschni ve aalemra metsel saheh khahand did.)
Quatuor visionis, cognitionis modi. Duo praestantiores: primus in speculo, doctorum; secundus, [x] salekan, videre ens simile lumini, respondet [x] facie ad faciem ([x]; 1 Cor. xiii, 12) Apostoli.
At vero, quatuor hae [x] atma, id est, Ens, entia cujuslibet gradus, generis, videndi rationes, sensuum actionem, ab atma, ut dictum est, separatorum, manifeste excludunt.
Pag. 324, lin. 14, 17, 21: superius a sensibus, cor est . . . trium qualitatum .... liberatus fiat.
Supra (N.° cli, p. 314), sex entium genera nominantur, quibus, ut velis operitur ens unicum, et sic oculos mentis effugit. In horum numero sunt tria ipsa attributa, creatio, conservatio, destructio, quibus, si veram entis illius notitiam acquirere homo vult, nimium immorari, utpote mere apparentiis, non debet.
Lin. 22: Djoun .... makt est.
Samskretice, jivanai, vivo, beatus sum. Hinc, supra, N.° cxvi, p. 150, tolle notam marginalem; et lin. 26, loco, oi djoun (djenian) makt (beati vel non beati) fiunt; lege: djioun makt (in vita beati) fiunt.
Pag. 325, lin. 16, 17: secus ab illo .... quod dicunt: hast (existit) non potestas dixit. (O begheir az ankeh begouiand hast natevan goft.)
Solius entis existentis summi ope, Deum possunt, quod sit, dicere, scire.
Ibid. lin. 21: Et modus [x] invenire id, duo divisio (duoe species) est: vel id cum hasti (existentia) ejus. .... potestas scivit . . . . vel cum [x] procul facere insipientiam et non scientiam, seipsum [et] [x] formam ejus esse. (Ia bedour kardan djehel o nadani aain ou schodan.)
Primus entis unici inveniendi modus, per speculum (supra, p. 323); secundus, [x] salekan; ens, simile lumini, per scientiam visum.
***
N.° CLV.
Pag. 326, lin. 4, 5, 9, 10: in ipso hoc mundo sine morte et liberatus (absolute) fiat (dar hamin aalem bimarg o restegar mischavad) .... principium (assel) directionis ....
Clavis systematis Indici. Primum omnium, certo scire, agnoscere, etiam in hoc mundo, hominem cupiditatibus liberum, iis absolute superiorem, beatum esse, mortis immunem, nempe intima cum [x] atma junctione.
Pag. 326, lin. 19, 20, 22, penultima, ultima. Porschi, quod in medio omnium cordium sit .... et djiw atma omnis (rei) est .... quod paleam (herbam) vaginam habentem .... a corpore separatum sciat .... sine cessatione sciat.
Animam a corpore diversam, separatam, praestantiori modo declarari non poterat: quemadmodum herba vagina, pellicula, tegitur; sic corpore anima, diversae omnino naturae.
Pag. 327, lin. 17: haec inimicitia non ingrediatur (in) aadavad dar naiaiad.
Id est, praedictam institutionem audientis, rex mortis inimicus non sit, ei molestiam non afferat: homo ille non moriatur; saltem contra statutum naturae ordinem.
***
OUPNEK'HAT 38.um, ANANDBLI.
N.° CLVI.
Pag. 328, lin. 2: Anandbli.
Samskretice, anand, quies; infra (N.° clvii, p. 322), gaudium, thesaurus quintus, quatuor aliorum hominis thesaurorum internorum apex et praemium: bhilam, os; id est, os, bucca; laetitiae, quietis, felicitatis status. Hic sensus initio re Oupnek'hat respondet, ubi, protectione magnorum agentium, in unitarium quies invocatur.
Lin. 5, Metri.
Samskretice, mitram, amica, socia.
Ibid. lin. 6, Ardjmam.
Samskretice, ardjman, sextum solis nomen. Mahabar. 13 porb. fol. 659 r.
Pag. 329, lin. 7, 8, 12; Brahmi .... Bhout akasch .... ventus .... omnia animantia apparens fuit.
Bhout akasch, qui elementa quatuor comprehendit, erit materia prima; unde ventus, seu aer prodit: e vento, ignis, et sic deinceps unum ex alio, usque ad alimentum, ex quo homo et animantia apparentia dicuntur. Aer, ergo, ut. supra (N.° xxxiv, p. 190; N.° xxxviii, p. 196, 197; N.° xxxix, p. 203), rerum materialium principium.
Pag. 329, lin. 13, 14, 15, 16: omnia animantia ex . . . parte alimenti . . . djiw atma .... volantis .... est.
Id est, djiw atma, qui proprie animantia constituit, eis vitam dat, est principalis partis alimenti forma: ex ea parte omnia animantia prodeunt. Unde sequitur vivifica et quasi spiritualis, purioris alimenti partis actio, quae eam a simplici materia separat. Etenim quae ratio, in se, crassi alimenti, ad animalis vitam? Sic, in theologia Indica, totius naturae motus, vita ad atma, per djiw atma, a quo non differt, refertur.
Ibid. lin. 26, 27: ex alimento producta fiant .... (mutentur) viventium et vegetalium successive, unum in alterum clare et dilucide declaratur mutatio.
Lin. penultima, ultima: alimentum medicina omnis (viventis) est. (Gheda davai hameh ast.)
Nihil, in natura sensibili, immotum et stabile: omne crescit aut marcessit: homo ipse nascens moritur; id est, morbo laborat, quo, ni remedio continuo pelleretur, vix natum mors occuparet. Remedium illud cibus est, alimentum, ad senium usque, ubi fatiscente corpore, caloreque interno paulatim deficiente, remedium in partes usu tritas, non amplius vegetas, nullam vim habet, morbusque lethalis evadit, necessarium. Recte ergo alimento medicinae nomen datur. Hoc nomine sumendi modus indicatur; scilicet, pro necessitate, moderate, non voluptatis causa, sed simpliciter ut remedium; at juxta philosophiam Indicam, quae in omni virtutem originalem agnoscit, medicina illa, edulium, alimentum, djiw atma, ipse Brahm est: homo eum edit; eo vivit.
Pag. 330, lin. 4, 8: [alimentum] .... edulium et edens omne.
Omnia edulium edunt et in edulium descendunt: corpora putredine minutas in partes divisa, vegetabilibus ortum dant, in illa convertuntur, iis absorbentur; proindeque animantia alimentum ipsum, quod ederunt, quo vixerunt, comedit.
Lin. 7: [ansami].
Samskretice, anscham, pars, portio totius: anschaha, pars, divisio; areka cocta, particulatim secta.
Alimentum, ut dictum est, in partes separatum, caesum, cuncta nutrit et glutit.
Lin. 10, 13, 14, 25, 26: thesaurus [x] pran, est, et e thesauro [x] pran, hoc corpus .... pran ventus cum loco (vice) capitis corporis est .... pran, vita omnis (entis) est.
[x] Pran, respiratione, corpus existit: omnes venti, in corpore, quemadmodum djiw atma, volatile quoddam efficiunt, vitam animanti impertiunt, vivens manifestant.
Ibid. lin. ultima; pag. 331, lin. 1: cum pran ([x] Brahm), lege: cum pran ([x] pran).
Pag. 331, lin. 5, 6: Thesaurus corporis .... atma .... forma [x] pran est; corpus alimentum repraesentat, eo constat; ejus atma, djiw atma.
Nempe in corporis thesauro, id est, in isto corpore (infra, N.° CLVIII, p. 337), quod alimento constituitur, djiw atma thesaurus est aeris, unde respiratio, qua corpus vivit.
***
N.° CLVII.
Lin. 9, 10, 11, 25: In medio thesauri [x] pran .... cordis est .... volatilis .... thesaurus [x] kian.
Id est, in respiratione, cor ipse; illud cor, ubi intellectus, kian, scientia. Inde, sub forma volatilis perhibitum, et quatuor Beidha ejus partes assignantur.
Pag. 331, lin. 19, 20: cor, et loquela cum eo . . . non pervenit .... super .... revertitur (bar migardad).
Intellectus et verbum, Ens supremum attingere non valentia, retro ad se fatigata revertuntur.
Lin. 27; pag. 332, lin. 3, 10, 12: fides . ... (quo residet) .... scientiam verificatam .... omnia peccata .... ut procul fecit.
[x] kian, scientiae verificatae descriptio: fides, opera, rectitudo, demersus in Ens supremum, intellectus omnis rei, peccata procul pulsa: haec a falsorum spiritualium fanatismo valde remota.
Pag. 332, lin. 15, 16, 18, 19: thesaurus quintus anand est, et forma gaudii est .... cum loco .... [x] atma ejus est . . . . amor ....
In scientia certa [x] atma, verum gaudium, perfecta, in possessione objecti, laetitia.
Quinque ergo in homine thesauri: 1.us, alimenti; 2.us, pran; 3.us, cordis; 4.us, scientiae certae; 5.us, quietis. Unus alterius forma, eum producit, promit: quae quidem omnia in unum Brahm resolvuntur.
***
N.° CLVIII.
Pag. 333, lin. 2, 7, 8, 9: ultima: Non scii .... voluit .... apparens fiam, cum seipso .... maschghoul factus .... apparentem fecit.
Ardua, et antea agitata quaestio hic tractatur; nempe, quisnam ad Ens supremum pervenit? an qui illud cognovit, vel qui non? Responsio naturae primi Entis innixa. Ejus essentia, ut solius existentis, extra se exeuntis, omnis et nihil, contraria praebentis, et ea ratione inultiplicis, exponitur. Entium productio, cum maschghouli sibi ipsi (supra, T. I, N.° lxx, p. 323) Ens unicum fecisset, vera emanatio, simplex apparentia.
Pag. 333, lin. 17, 18, 19: rectus etiam fit; et mendacium etiam fit .... et contraria in eo collectum redditum est, ex hoc respectu .... omne verum .... sciunt. (O rast ham schod o dourough ham schod .... ve azzdad dar ou djamee gaschteh ast az indjeheteh hamehra hak midanad.)
Rerum essentiam altius considerando, nihil in se juxta sensum verbis communiter tributum, rectum, falsum, bonum, malum. Entia, seu potius Ens est et unicum. Hoc est verum, hak; nihil ultra.
Similiter (p. 337, lin. 23, 24, 25): "Docti et unitarii opus purum et malum (hoec) ambo, atma esse sciunt. Quisquis hoc modo scit, opus purum et opus malum ejus, atma fiat. Hoc verbum Oupnek'hat est; id est, secretum tegendum est." (Aarfan o mohedan aamel neik o bad har doura atma midanand har keh intschenin bedanad aamel neik o bad ou atma schavad in sokhon Oupnek'hat ast iaani sar poschidan ast.)
Vere docti, qualitates, quae solum substantiam operiunt, tegunt, penetrantes, omnia unum et eundem atma, proinde bonum et malum atma, esse sciunt. At vero, abusus timore, vulgi mentibus sublime et abstrusum dogma non est tradendum. Oupnek'hat, id est, secretum tegendum, abscondendum est.
Nihil ergo extra absolutum illud Ens: reliqua in se relativa; sed supposita actuali mundi ordinatione, necessaria. Unde veri et falsi, boni et mali, in praesenti rerum terrenarum statu, origo, distinctio, praemium, poena, profundioribus et quasi alterum orbem spectantibus cogitationibus relictis, diserte adstruuntur.
Pag. 333, lin. 21, 22, 24, 26, 27: prius a productione mundi, quando nomen et figura non fuit .... qualitates entis absconditum .... ens in qualitatibus absconditum redditum est. Ex hoc respectu, qualitates etiam (ens) verum est. (Peisch az paedaesch aalem tschoun nam o ssourat na boud hitsch naminamand tschoun nam o ssourat zzaher schod nam o ssourat hast namoud iaani an zaman ssefat dzat penhan houd baadazan keh nam o ssourat zzaher schod dzat dar ssefat penhan gascht az in djehet ssefat ham hak ast.)
Nihil extra Ens unicum existente, nomen et figura (supra, T. I, N.° xxii, p. 100, 101) non fuerunt; qualitates illius Entis non apparebant; solum, invisibile tunc erat. Per nomen et figuram, quae entibus particularibus propria, ut sese exeruit, qualitates, id est, ipsum, cum qualitatibus absconditum, apparuit: semper igitur, sive apparens, sive non apparens, idem ens est; proindeque qualitates, quae id ostendunt, ens verum sunt, vera substantia, cum sine subjecto non sit qualitas.
Systematis Indici clavis. Qualitas et ens unum et idem, vere, ut ens, substantia; quatenus illud tegens, eo existens, eo fulta: eadem ergo istarum qualitatum, ad se invicem, ad primum Ens, ac si separatae, independenter existerent, ratio, relatio; eadem debita, officia, leges, jura. Unde, etiam in Spinosismo (nomine debilium mentium terriculo), eadem rerum tum spiritualium, tum materialium, ac in communi systemate, entia particularia agnoscente, ordinatio, distributio; eadem inter homines moralis, etc.
Lin. ultima: soukrat.
Samskretice, soukroutam, virtus, opus e virtute ortum, virtuosum, bonum.
Pag. 334, lin. 1, 8, 9: id principium omnium gustuum .... omne gaudio fruens efficit.
Ens illud, quod per qualitates, seu entia singularia, se sensibile, licet absconditum, efficit, omnium gustuum, sensationum materialium, spiritualium auctor.
Pag. 354, lin. 23; pag. 335, 336, lin. ultima; pag. 337, lin. 2: (expositio) illius formae gaudii, est .... unum gaudium est .... ex hoc gaudio.
Ad dandam hominis, Ens unicum apprime noscentis, veram felicitatis ideam, vir in hoc mundo beatus pingitur: tum, enumeratis aliis, pro gradu, scientia, qui librum Beid, nullam mercedem intendentes, legerunt, semper centum gaudia priora simulad proxime sequentem beatitatem efficiendam colligende, ab homine perfecte felici, ad gradum [x] kandherp, infimi [x] Fereschtah generis, et inde ad ipsum Brahm, videlicet duodecim gradibus felicitatis ascendendo, ultimum, supremum gaudium est ipsum [x] Brahmi (Dei) et [x] porschi, qui in corde hominis, et porschi, qui in sole est: alia gaudia, ipsum [x] Haranguerbehah, qui collectio elementorum simplicium, pars tantum [x] Brahmi, et proinde viri Deum recte cognoscentis, gaudii.
Observanda hic Indorum methodus, plura inferioris gradus simul addendo, superius quid efficiendi: pari ratione, eandem summam sibi ipsi, et producto primam jungendo, gradatim ad immensas quantitates, infinitos numeros, quos ut reales exhibent, perveniunt.
Talis esse potuit, infra videbitur, [x] quatuor djog, si revera quatuor aetates constituunt, formatio.
Pag. 335, lin. 7, 26; pag. 336, lin. 2; factus fuerit .... pervenerit .... obtinuerit.
Bonis operibus, homo kandherp, Fereschtah, adjan diw, kram diw, effici potest. Sunt etiam natura, non operum merito, ejusdem generis Genii.
Adjan diw, id est, anima diw (effecta).
Kram diw. Samskretice, kram aha, ordo, gradus ordine (conformiter [x] selouk) obtentus.
Pag. 337, lin. 3, 4, 15 Quisquis hoc gaudium .... thesaurum corporis .... sine motu efficitur.
Quinque thesauros supra dictos; corpora, in quibus pranha (aer, spiritus), corda, quorum certa verificatio (veritatis certa professio) est, unde gaudium summum; ea omnia cum iisdem totius mundi partibus, attributis, unum scire, Enti supremo uniri et immotum fieri est.
***
OUPNEK'HAT 39.um, BHARK BLl
N.° CLIX.
Pag. 338: Lin. 2: Bhark bli.
Samskretice, [x] Bhark, buccea (esca, alimentum [x] Bhark).
Bhark, antiquus historiae Indicae vir. Mahabar. l1 Porb. 2 part. fol. 516 v. 13 Porb. fol. 605 v.
Lin. 6, 7, 8; alimentum . . . . sex res causa [x] invenire [x] Brahm est.
Sex media quibus Brahm invenitur.
Ibid. lin. 12; pag. 339, lin. 29, penultima; pag. 340, lin. 3: Volitionem [x] scire . . . gaudium purum, Brahm est . . . forma [gaudii] magni fit.
Solum gaudium purum, quod in foramine cordis est, seu in Ente unico absorptio, Brahm est: caetera, actus materiales, spirituales, producta ex gaudio, seu ente, omnia ex eo prodeuntia, in eo viventia, in eo destructa.
Pag. 340, lin. 15, 16, 18, 19, penultima, ultima; pag. 341, lin. 3, 4, 10, 11, 12, 13, 14, 16, 19, 21, 22, 23: Quisquis .... vituperationem alimenti mali .... ex alimento, quod pran est, corpus vivens .... et corpus edulium .... quicunque cum eo alimentum dat .... unquam repulsam non faciat .... aquam alimentum ignis .... ignem alimentum aquae .... terra alimentum est; et bhout akasch edens illud (alimentum): bhout akasch .... terra .... cum uno alterum stans sunt . . . . prohibitionem non faciat .... fruges multum .... simul faciat provenire .... dicat, quod alimentum paratum est.
Alimentum, corpus, aer corporis, aqua, ignis corporis, terra, materia prima, abyssus: haec omnia in se invicem sunt, per se invicem stant; nihil ergo pure vel denegare homini licet, iis servandis aptum. Inde eleemosynae recipiendae, dandae, rerum naturae fulta necessitas, quidquid sit quod petenti largiuntur: ex quo fruges multiplicandi praeceptum. Malum, si quod est in dono, ad dantem referendum. Profecto nova eleemosynae obligationis ratio. Vide et p. 344, 26, 28.
Pag. 342, lin. 1, 12; Potentia (vis, kodret) . . . (super) corpore.
Potentia sensus, et fonctionum animalium, ab iis distincta, Brahm est: quoniam agens, movens Creator ipse esse debet, cum iners in se sit materia, et similiter, in se, ad opus quod efficit nulla organi sensus sit ratio, primum Agens, Brahm effectum sensum, qui ex organo oriri putatur, producere necesse est. Talis est, scilicet Entis unici, potentia, vis sensuum, a sensibus realiter distincta.
Pag. 342, lin. 11: adhiatam.
Samskretice, adhi, excellentia, superioritas. Adhiatam, scientia qua Creator cognoscitur. Mahabar. 12 Porb. 2 part. fol. 512 verso.
Lin. 13; pag. 343, lin. ultima: et quies . . . aodoulok dicunt; id est, maschghouli [x] mokelan sensuum.
Natura tota, singulatim, per partes sumpta; vis meteora efficiens, ipsa meteora; animas; corporis dispositiones, quibusdam actibus productae; omnia Brahm. sunt: unde ipsa copulationis carnalis voluptas, etsi quodam pudore suffusa, quadam turpitudine involuta, sive in corpore, sive in anima, Brahm, primum Agens est (et voluptas etc. p. 342, lin. ultima .... maschghouli faciat; p. 343, lin. 5, 6. O ledzati ke dar mobascherat zan hassel schavad metsel ledzat anzal nottfeh o ledzat hassel schodan farzand saadatmand ke arzoui pederira baad az fot peder bararad o serouri ke dar anvakt baham mirasad baiad ke anra ham Brahm danesteh mashghouli konad); cum ea sensatio in se, tactu producta, et quod ad causam pertinet, sit quid spirituale, quemadmodum aliae, gustus, auditus, olfactus, visus, et omnes potentioe, virtutes sensuum gratae, vel non gratae (p. 339, lin. 7), sint ipse Brahm: quoniam autem sunt qualitates animae, et ipsae qualitates, etsi accidentia (supra, N.° clviii, p. 333), sunt etiam verum ens, qualitate naturaliter supposito cui innititur, inhaerente, idem ens, eandem substantiam cum ipso efficiente, nullum e systemate Indico sequi potest, quod ad mores, detrimentum. Eadem, ut jam observavi, inter istas qualitates, quae, licet in subjecto entia separata, singularia supponantur, ac inter reales substantias, in se, independenter existentes, ratio, eadem officia, debita fixa statuuntur. Nec minor, admissa substantiarum separatarum creatione, conservatione, moderatione, libertatem, meritum, poenam difficultas premit, quam in unicae substantiae, per qualitates, accidentia sese multiplicantis, hypothesi.
Inprimis autem, rei carnalis voluptatem non propter se, sed natorum procreandorum causa esse capiendam.
Pag. 343, lin. penultima: aoudoulak (lege: aoudoulok; Aoud, mundum).
Samskretice, avadam, dixi, vocavi, volui. Ava, adverbium perfectionis, negationis, de, in: id est, ad perfectiorem mundum pertinens: maschghouli [x] agentibus, scilicet mokelan sensuum, ipsi corpori superioribus.
Pag. 344, lin. 3, 4: Brahm, et lucem, quod in sole est, et lucem, quod in medio cordis est, unum sciat.
His verbis cognitionis humanae natura, ex ejus origine, edocetur. A Brahm est lux solis, et eadem ac ipse, ab eo profecta, in corde residet. Ea est lux vera l [[x]. JOAN. I, 9.], quoe illuminat omnem hominem venientem in hunc mundum, nec sensibus, externis objectis, experientia, argumentatione, rationis in se reflectione, sed puro intuitu [x] djiw atma, qui licet ligatus, particularisatus, unus et idem est ac atma solutus, universalis.
Lux ista, vitae comes, homini nascenti inseritur, et pro successiva corporis partium explicatione, tum per se, tum sensuum actione sese exerit.
Lin. 5, 15, 17, 18, 19, penultima: Thesaurum alimenti ... figuram sumat . . . ha . . . (aou) . . . hai . . . alimentum ego . . . totus mundus ego sum.
Mad ergo, triplex est vocis pronunciatio; ha, ha ha ha pronunciatum.
Rursus, seipsum, corpus, animam, ejus facultates, affectiones, cum iisdem totius mundi conjungere, seipsum omne agens, alimentum, alimentum edens etc. tribus vicibus pronunciare, per voces ha, hai, aou, quae ad Oum vergunt. Et reipsa Oum [x] Oupnek'hat (p. 345, lin. 4) terminat.
Ha. Samskretice: ohong, ego.
Lin. 19, hoc verbum; lege: haec vox.
***
OUPNEK'HAT 40.um, BARK'HEH SOUKT.
N.° CLX.
Pag. 346, lin. 2: Bark'heh soukt.
Homo felix, homo kabir. Samskretice, souk'ha, felix. Rerum productio [x] porsch tribuitur: unde hic forte legendum Park'heh; quod indicat entium creationem cum Parkerat peractam. Mahabar. l2 Porb. 2 part. fol. 556 r. v., 449 r.; park'houtam, magnus magnorum, id. fol. 559 r.
Lin. 4, 5, 7, 8, 11, 18, 23, 25; pag. 347, lin. 5, 6, 9, 27, ultima; pag. 350, lin. 9; Unus porsch ... capita ... oculos ... (mundum replens) .... quidquid est .... tres pedes. . . . akar .... Rak Beid .... productio .... halitum super affert . . . . tempore, quod denuo .... productionis vratheh .... Man .... animalia .... productum fiunt .... figuram suam (esse) sciat.
Natura tota, sub figura unius Porsch, personae immensae, quae infinita membra, sensus habet, mundum totum refert, quidquid est, fuit, erit, ipsa est; cui tres pedes, creatio, conservatio, destructio, sub trium matra verbi oum, a, ou, m, emblemate; 3.um Beid; 3.um respirationis motuum, aspirationis, retentionis, eductionis spiritus; quae successive novum mundum, elementa, mobilia, non mobilia, homines, varia animalia format; sicque sine fine, immensa, sese multiplicat.
Pag. 347, lin. 5, 6: Tempore quod denuo voluntas .... productionis simul provenire facit. (Vakti ke baz aradeh paedaesch baham mirasanad.)
Hoc in textu, clare successiva mundorum, uno desinente, eodem creationis et creaturarum ordine, genere, productio, nempe eductio.
Lin, 17, 18; Porschi .... forma [x] horban est.
Creator sacrificio idcirco comparatus, quod res productas, ut in sacrificio destruuntur, ad nihilum reducat: entia emittuntur et retrahuntur: is est creationis, vel rectius, emanationis modus; quasi theatralis, ad momentum, rerum, expromptis aliis succedentibus, perpetua ostensio.
Pag. 347, lin. penultima, ultima: bos, haedus, et vervex (ovis), quod dentes supra non habent (gao boz o gousfand ke dandan bala nadarand).
Juxta Plinium 1 [Histor. natur. lib. 8, cap. XXVI, p. 447, edit. Harduin.] cameli .... dentium superiorum ordine, ut boves, carent in utrocjue genere etc. . . 2 [Id. lib. II, cap. LXI, p. 621.] Superiori (parte) primores (anteriores dentes) non sunt, ut bobus, ovibus, omnibusque quoe ruminant. Caproe superiores non sunt, proeter primores geminas.
Eo sensu intelligendum, quod de bovis, haedi et vervecis dentibus dicitur.
Pag. 348, lin. 5-23 meroes .... projiciunt.
Lego natitscheh, merces, id est, fructus; vel montedjeh, eodem sensu. Id est, ex eo sacrificio, totius mundi figura elicitur. Hujus figurae delineatio. Quatuor priores partes, quatuor Indorum conditiones, professiones, sratus: Brahm, kettri, beis et schoutr.
Lin. 16: tempestas veris.
Tres tantum hic memorantur, pluvia omissa, anni tempestates.
Lin. 2.5: hominis kabir (magni) est.
Mundus, homo magnus (soukha, homo felix; Brahm).
Pag. 349, lin. 6, 15, 16: Haranguerbehah etiam moritur .... Pradjapat in [x] Haranguerbehah sit .... productum non factus est. Haranguerbehah, ut notum est, est collectio elementorum simplicium, etiam pro Pradjapat sumptus, scilicet collectione elementorum compositorum. Qualibet mundi renovatione, alius Haranguerbehah (alia elementorum collectio, ordinatio), priore mortuo (p. 347), producitur, expromitur; Pradjapat, seu collectio elementorum compositorum, in collectione simplicium comprehensa, post eam apparet, quasi efformata, non producta.
Pag. 349, lin. 23, 25, 26: Sol ... ab omnibus Fereschtehha longe prius productum factus, et particulari luce nutritoris (conservatoris) est (dzereh az nour parvardgar ast).
Sol ante angelos productus; ejus lumen, ipse Brahm, particula lucis primae est.
Ibid. lin. ultima; Brahmdani, lege: Brahm dani.
Pag. 350: lin. 4: hae ambae virtutes (qualitates), uxor solis est (har dou kowat zon aftab ast).
Qualitates [x] Deiouta eorum uxores esse, pluries observatum.
Ibid. lin. 5, 6: et terra et coelum os apertum factum (dehen va kardeh) solis sunt.
Id est, inter terram et coelum, ut in ore, terra labio inferiori, coelo superiori, in spatio aperto, sol revolutiones suas perficit.
OUPNEK'HAT 41.um, DJOUNKA.
N.° CLXI.
Pag. 351, lin. 2: Djounka.
Samskretice, djangam, quod se movet, it, vadit. Vel soukha, homo felix.
Lin. 5, 6, 7, 12: atma octo pedes habet .... viginti et uno mille .... facit .... filum trium qualitatum.
Quinque pran, venti, et tres qualitates, creatio, conservatio, destructio, sunt octo [x] atma, animae (hens) universalis, omnia moventis, partes: et (infra, N.° clxiii, p. 364, 365, et not. 1) 21600 vices dicti, sunt respirationis ictus, unius diei, 24 horarum, spatio.
Pag. 351, lin. 15, 16, 19, 21, 23: omnes vident . . . non vident .... non scientia .... sine qualitate, quod in qualitate abka (creationis) . . . . vident .... vidit (videre).
Ens unicum, in medio domus cordis, vident; creatio ejus qualitas, qualitatis effectus est: non vident, quoniam, revera, quod exterius agit, mera imaginatio est, merum phantasma, in se non existit. Proinde, quandiu non surgit, evanescit error, inscitia, nihil, non vident.
Lin. 25, penultima; pag. 352, lin. 4, 5, 6, 7, 10, 14: maia, quod amor aeternus est, et productum faciens imaginationem est, .... hic maia ullam actionem, ipse cum seipso .... et ostensum etiam non habet .... forma scientiae .... tres colores.
Maia, amor aeternus, aeterna ad foras prodeundum, foris producendum propensio, phantasmata edens, verum ens abscondit, obnubilat; in se nec agere, nec extra quidquam ostendere valet: solum desiderium. Forma scientiae auctus, operatur, tribus coloribus, creatione, conservatione, destructione. Et tamen omnia ista, nihil, purum spectaculum.
Pag. 352, lin. 15, 18, 19, ultima; pag. 353, lin. 3, 4: Haec femina bos, Kam dehen .... sine electione .... bibunt .... cum electione .... [x] atma magnum lumen .... propter eum opera faciunt.
Kam dehen, bos, vacca miranda. Mahabar. 13 Porb. fol. 714 recto.
Samskretice, kam, cordis desiderium: dehen, dans. Kam dehen, nihil aliud quam maia, in omnibus aequalis. Cuncta entia lac ejus sugentia, sensibilium voluptatem sumunt; id est, apparentia fiunt, natura. At vero Ens unicum, atma, ejus auctor, propter voluptatem suam eum produxit, etiam in eo est. Libere de creatione meditans, primus ex eo delectamentum habet; foras prodit, apparet, a vere doctis, qui propter illum opera faciunt, in eo agnitus.
Pag. 352, lin. 27; aequale, lege: aequalis.
Pag. 353, lin. 7, 8: vigesima sexta .... vigesimum et septimum ....
Tribus qualitatibus pro una re, ut in not. (1), sumptis, 25; 26, cum ente summo: iisdem pro tribus adhibitis, quemadmodum mos est, 27 res numerabuntur.
Lin. 15, 16; unicum .... dualitas ....
Scilicet, atma; atma et djiw atma, seu atma et maia.
Ibid. lin. penultima; pag. 254, lin. 2: quemadmodum e mari bulla .... destructum efficiatur.
Aquae bulla a mari non separatur, quamvis super illud surgat, in eo destruatur: sic creatura, respectu Creatoris, simplex emanatio.
Pag. 354, lin. 4, 5, 6: millibus mille vice (vicibus) apparens fiat, et millibus mille vice in eo destructum fiat.
Ea est super faciem terrae entium successio; nasci, mori; mori, nasci; forma formae millies millies succedens.
Ibid. lin. 16: Djouanka .... super lectum Entis soporatus.
Samskretice, soukam, quies; souk'ham tranquillitas.
***
[Latin Version]
Dum, ex altera parte, populo, relligionis defectu, militaris vitae habitu, criminum, quae quasi ebrius, vix sentiens commisit, poena, idoneae, omnis institutionis experte, legibus soluto, parentum, seniorum vix rationem habente, effrenatae licentiae, sub nomine libertatis, dedito, moralis, honesti notio nulla; quodlibet, modo publica vitetur animadversio, licitum; corporis, sensuum appetitus, affectuum motus 1 [Journal des Defens. de la patrie, 2 frim. an. 10. Hamb. 10 nov. dans le Journal des romans, publie a Berlin; idees neuves sur le penchant qui unit les deux sexes.], sola actionum norma; mentis, utpote meri soni, quemadmodum alterius vitae meri somnii, nec mentio, nec memoria: unde inprimis urgente victus penuria, frequens voluntaria mors (suicide): caeterum materia involvi, immergi, pecuniam quoquo modo colligere, coacervare, tum puerili, etiam turpi sumptu, turpiori quaestu, spreta pactionum fide, parta dissipare; tandem in flagitia, ruptis habenis, sese praecipitare, praesentis generationis studium est.
In hoc morali et politico Europae statu, priscam et vividam [x] sanias descriptionem mentibus offerre, gubernantes et gubernatos ad eam legendam invitare, ut rerum, quibus, ut parvuli inescantur, assidue inhiant, vanitatem videant, agnoscant, et bonum spirituale, scilicet Deo adhaerere, solum homine dignum discant, simplicem culpam in homine privato, in publico, praesertim principe, ob exitales exitus, plerumque crimen esse scientes, speciei humanae utilitati, quidquid in contrarium effutiant alta sapientes neoterici philosophi, politici, vere est consulere.
OUPNEK'HAT 35.um, ARANK.
N.° CXLV.
Pag. 286, lin. 2: Arank.
Samskretice, arohanam, ascensus, ascendere; ex eo forte, quod, hac [x] sanias descriptione, altissimus depingatur perfectionis gradus.
Lin. 8, 15; pag. 289, lin. 2: filios et fratres . . . transire faciat . . . uno loco maneat.
Nova [x] sanias descriptio, praecedenti similis.
Pag. 286, lin. 11: bhou lok.
Samskretice, terrae mundus (id est, terrae contiguus): bhour lok. Vide supra (T. I, N.° xxxvii, p. 194), octo mundos coelestes; et (N.° lxxxii, p. 384) septem [x] behescht tabulata. Si pour lok legitur, samskretice, pouranam, implere; pouritam, plenitudo, satietas; pournaha, satiatus, contentus (felicitatis, satietatis, plenitudinis paradisus).
Lin. 12: sourk lok, behescht, paradisus. Mahabar. 12 Porb. 2 part. fol. 431 v. 441 v.
Meheh lok; samskretice, magnus mundus.
Djen lok; samskretice, [x] djenian, mundus.
Atap lok; samskretice, atanam, hominis statura, proceritas. (Atap lok, celsissimus mundus.)
Lin. 13, tal; samskretice, talpam, pascuum. Talapage, pileus (toque). Tala droumaha, palma silvestris.
Atal. Samskretice, atala sparscham, absque fundo, silvae densitas.
Batal. Patal, samskretice, infernus.
Soutal. Schou, hominibus benefaciens; nomen [x] Maha diw. (Mahabar. 13, Porb. fol. 664 r.)
Resatal. Tabulatum. Samskretice, reschuha, guttur (tabulatum angustum).
Lin. 14: Talatal (fundus fundi, tabulatum profundissimum).
Mahatal. Samskretice, magnum tal.
Pag. 287, lin. 1, 20: zonam .... projiciat.
Notandum perfecto Saniasi zonam, quae Brahmanis Indi nota specialis, euere, projicere pluries injunctum; ut vere liber, quasi universalis, soli Deo vindicatus dici queat.
Pag. 288, lin. 6, 7, 8: Alimentum .... sicut medicinam comedat. (Ghedara bi ankeh ledzat ou beguirad bedjeket dafee gueresnegui metsl dava bekhorad.)
Omnis voluptas, etiam in necessariis corporis actibus, hic expresse, clare prohibetur: alimentum ut medicinam mortis, a nativitatis momento, grassantia, ingruentis, et corpus, dum crescit, paulatim invadentis, occupantis, gradum retardantem, sumere praeceptum.
Sonus, nihil ultra, auribus Europaeorum, qui se in fercula ingurgitare unice amant; vero sapienti rectum naturae et rerum naturalium usum tradens doctrina
Pag, 288, lin. 9, 11: quatuor res .... rectitudo sit . . . .
Non simplex extasis, fantastica meditatio, fanatismus spiritualis, hominem ita efferens, ut nullo, quod ad moralem, praecepto indigeat. Rectitudo (rasti), quae omnes virtutes includit, est una e quatuor rebus quas saniasi debet servare.
Lin. ultima; pag. 289, lin. 1: savan et bhadvan, quod tempus violentiae [x] pluere est.
Suratoe hi duo menses, qui augusto et septembri respondent, largioris pluviae tempus, moussom. (Zend. av. T. I, 1.re part. pag. ccclxvii, not. cccxv, not. 1.) Unde concludere licet, in borealibiis Indiae partibus [x] Oupnek'hat scriptum. (Supra, T. I, Annotat. p. 612.)
***
N.° CXLVI.
Pag. 289, lin. 5; pag. 290, lin. 9, 14, 15, 18, 29: Legere (librum) Beid . . . praeceptum (libri) Beid est ... omnem familiam . . . cum fokera (fakiris) ... filium (suum) . . . hoc modo sit.
Perfecti sanias, ad divinitatis gradum evehentis, vel ex; absoluta abnegatione, vel ex operibus, descriptio.
Notandum autem, antequam, omnibus derelictis, Indus sapiens deserta petat, in familiam suam, benignitatem, in pauperes benificentiam ei jussas: id est, societatis officia primum adimpleat; deinde filium suura, quasi sui vicarium statuat, cuncta sua jura, suum esse, quemadmodum homo e vivis exiens (supra, T. I, N.° XXV, p. 147-149; N.° xliv, p. 154: supra, N.° cviii, p. 82, 83), in eum transferat.
Pag. 290, lin. 26, 27: famem trahat .... et non sinat, quod corpus suum obesum fiat. (Goroschnegui bekaschad o na goudzarad ke badanesch farbeh schavad.)
Corpus pingue animam incrassat, pinguem, et ad sublimia se ferendae, continuae meditationis incapacem reddit. Humorum abundantia demersa, quasi glutino iis ligata, alas movere, agitare nequit, terrenis, corporis affectibus astricta.
Pari ratione, vitiis quidem, prohibitis mundi deliciis carere, opes in pauperes erogare, et alia id genus opera exequi jussum: sed hoc Indo vere spirituali non satis. Qui doloris aut famis cuspidem, aculeum non sentit, patientem se, ut et sobrium, temperantem scire et dicere non valet; quemadmodum vires suas tum solum cognoscit viator, cum, illas praetergressus, defatigationem experitur.
Praeterea fames toleranda, ut probetur animam, cunctis a sensibus profectis superiorem, quasi corpore exutam posse remanere: nec famis aut sitis extinguendae causa, sed ad servandam donatam a Creatore existentiam, cibus sumi debe t.
In relligione Indica cunctis sensibus indesinenter resistere, eos annihilare, jussum, morale bellum est. Porro famis, caloris, frigoris etc. cuspis ut certo retundatur, sicque victor in certamine homo, evadat, altius pungat necesse est; quoad enim molestia eveniat, resistentia simplex, naturae liberalis actus haberi poterit; proinde nullum inde orietur meritum: quamvis autem in operibus mercedem quaerere vetitum, Deumque solum intueri continue praecipiatur, nihilominus meritoriis actionibus incumbere Indus tenetur.
Qui autem ultimum perfectionis gradum adeptus est, in Deo absorptus, haec omnia non curat. Velut ebrius (supra, N.° cxxxviii, pag. 243, 244), lapis, arboris truncus, corporis licitis, petitis obtemperat, nihil proprie agens, nihil sentiens, soli Deo infixus, eo occupatus, imperturbata quiete, absque animi bello cum corpore, immersus, hoc in mundo angelus, ipse Deus.
Solum perfecto saniasi permissum sensibile, ut et voluptas inde oriens, doloris est cessatio, quam nec exquirere, nec vel optare licitum.
Indica ista ab omni sensibili abstinentia, huic supremae Veritatis effato consonat: 1 [[x]. Matt. VI, 24.] Nemo potest duobus dominis servire: aut enim unum odio habebit et alterum diliget, aut unum sustinebit et alterum contemnet. Non potestis Deo servire et mammonoe. Quo peracto, quemadmodum veri Christiani dicere debent 1 [[x]. Luc. XVII, 10.]: servi inutiles sumus; quod debuimus facere, fecimus.
***
OUPNEK'HAT 36.um, KIN.
N.° CXLVII.
Pag. 291, lin. 2, Kin.
Samskretice, kinam, se agitare; relative ad N.° cxlvii. Khinihi, forma, imago, objectum, perfectio; relative ad N.° cxlviii.
Lin. 5, 6, 11, 16: cor cum mandato et volitione, quod (cujus) motum facit (del be hokhm o khahesch ke harkat mikonad) . . . auris aurium . . . lux lucum.
Abstrusum et magni momenti metaphysicae punctum. Motus, actionis corporis origo et causa. Sensus, corde comprehenso, non se per se movent. Motus in natura ex se, nullus, nulla actio. Omne e supremo Ente, jussu auris aurium (be hokhm schenvat schenvaiha), etc. proinde materiale, ut et spirituale procedit.
Ibid. lin. ultima; pag. 292, lin. 1, 2: ens, quod loquela cum eo . . . . non pervenit, et id cum loquela pervenit, (dzati ke gouiai ba ou namirasad ve ou begouiai mirasad) .... Brahm esse scias.
Sensus Ens supremum attingere, comprehendere nequeunt. Ens illud eos attingit, eis motum dat; ideo quod finitum ad infinitum pervenire nequit, e contra infinitum finitum potest assequi. Si res altius scrutari liceret, quomodo Ens infinitum, sine partibus, finitum attingere queat, quaererem. Punctum contactus, sit dicto venia, inter utrumque nullum. Si est, finitum utrobique admittendum. Quidquid infinitum spectat, vel in se, vel in actionibus externis, spissa tegitur caligine. Quasi umbram e longinquo videmus; immensum et ens ipsum cernere arbitrati, humana norma ejus proprietates metiri, parvissimi, vix entia, audemus!
In diversis hujus [x] Oupnek'hat loci phrasibus, cum sensu, visu etc., intrat, significat: motus sensus, ad eum pervenit, uti de pran (p. 292, lin. 21, 24) videre est.
Pag. 293, lin. 13; pag. 294, lin. 3, 15: si non intelligis . . . expositionem non facit ... (. . . nihil) es.
Qui se non intelligere fatetur, mentis suae modum agnoscit, petitum, quaestionem quadam ratione percipit; ab expositione autem abstinet, quoniam materia, quae intimam mentem, Deum ipsum spectat, verbis exprimi nequit. At vero quicunque Ens supremum, intellectus, intelligentis, intellecti et [x] Brahm unitatem comprehendere, et sermone enunciare praesumit, vere non intelligit. Homo, quod non est, scire, quod est, nullo modo scire valet: sola ei impertitur negativa cognitio, intellectio; quae tamen vere positivam, nempe hoc ipsum, se nihil extra negativum scire, includit.
Humanae mentis imbecillitas! in circulo, ut aiunt, vitioso delitescit acerrimum ingenium. Ad agendum homo creatus est. Ad ratiocinandum medio opus est; scilicet ratione, quae, si ulterius progredi liceret, alio medio probanda forte inveniretur.
***
N.° CXLVIII
Pag. 294, lin. 20; pag. 298, lin. 15: (narratio) productionis .... viam monstrans veri. Titulus iste proprie ad Adam (p. 295, lin. 8 etc), et Aouma, Ama, vel Ouha, Eva (p. 297, lin. 1 et not. 1), referendus.
In hoc Brahmen superbia angelorum, victoriam [x] Oum debitam sibi tribuentiuni, aperte declaratur. Illorum erudiendorum causa, Ens supremum, sub forma praestante et tremenda, elementis ipsis superiori, quaeque a nullo cognosci poterat, angelis delinquentibus se videndum praebet. Angelo autem humili (Andr bonorum Geniorum regi) priorem formam abscondens, sub figura suavis feminae, Parbati, [x] Maha diw uxoris et potentiae, e volitione Creatoris productae, sese dat agnoscendum; id est, creaturae, quae omnipotentem Verbi ejus actionem profitetur, exclamando: quis ut Deus (Michael; Apocalyps. XXI, 7), naturam suam, sua attributa, sese, quale est, cuncta in omnibus indesinenter operans, Ens supremum ostendit.
1 [x]. Luc. X, 21.] Confiteor tibi pater, inquit Jesus, Domine coeli et terroe, quod ahscondisti hoec (mysterium praedestinationis) a sapientibus, et revelasti ea parvulis. Etiam pater: quoniam sic placuit ante te.
Pag. 297, lin. 1, 5; Aouma . ... Ama.
Samskretice, aounnatiam, fulgor, pulchritudo. Ama, luna nova.
Lin. 2, 3, 23, penult. ultima: Parbati, quod uxor et potentia [x] Maha diw est (Parbati ke zan o kodret maha diw boud) . . . ipsum hoc cor . . . Adam . . . e volitione ejus n (lege n) Aouma producta.
Clavis theologiae Indicae: agentium coelestium uxores sunt eorum attributa, potentia, virtus.
Adam, et Aouma (Khava), e corde, volitione ejus producta, quemadmodum Eva ex Adami costa (Genes. II, 21-22) conflata, prima generis humani tempora offerunt, modo mythologiae Indicae accommodato.
Ignis et ventus, superiorem Entis supremi vim et virtutem, postquam tentassent, experti (pag. 295, lin. 27; pag. 296, lin. 1 ,3, 19, 22), infirmiratem suam agnoscunt et profitentur, et primum inter Fereschtegan locum, pro praemio, accipiunt, ad Brahm ipsum perveniunt: Andr autem, qui statim Omnipotentis praesentiam percipit, regali super omnes dignitate donatur.
Potentia, actio e corde, e djiw atma, non secus ac uxor [x] Adam e volitione, intimo ejus orta: qui autem haec duo, djiw atma et cor, quod volitionem includit, unum Brahm scit, istam unitatem attente meditatur, omnium animantium amicitiam sibi comparat, peccata sua procul pellit, stabilem consequitur beatitatem; at observandum, sensuum repressione, bonis operibus, juxta verbum divinum, et cum ejus lectione conjunctis, sinceritate cordis (p. 298, lin. 10, 29), et rectitudine, quae principium omnis est (lin. 13), semper suppositis.
Solida, sola vera spiritualitas, quae externa simul et interna praescribit officia, verbum Dei, non imaginationis phantasias, normam statuendo.
***
OUPNEK'HAT 37.um, KIOUNI.
N.° CXLIX.
Pag. 299, lin. 2: KIOUNI.
Samskretice, kinvadanti, colloqui. Et quidem regis mortis cum Tadjkita colloquium est.
Lin. 7, 8, 9: omnem supellectilem suam .... ut vendidit .... cum Brahmnan dedit .....
Hoc est quod 1 [[x]. Matth. XIX, 21, 23.] ait illi (adolescenti, qui a juventute pracepta legis caeremonialia et moralia observaverat) Jesus: si vis perfectus esse, vade, vende quoe habes, et da pauperibus, et habebis thesaurum in coelo: et veni, sequere me ....
Amen dico vobis, quia dives difficile intrabit in regnum coelorum.
Non simplex, apud Indos et Christianos, perfectio est, quae hic injungitur bonorum, opum derelictio. Divitiae coeli aditum difficilem reddunt. Diviti mera bonorum oeconomia, qua fere semper abutitur, sua esse, quae non nisi sibi et aliis distribuenda recepit, arbitratus. Tutius ergo est nihil omnino possidere, tutius quin et commodius, periculosa et salebrosa administratione, vel sorte, fortuna pauper, vel voluntarie, omni possessione abjecta, privari.
Pag. 299, not. 1, kmihi; lege: khinihi.
Pag. 300, lin. 3, 4, 13, 23: cum rege Almout sum daturus . . . non reversi sunt .... ante regem Almout ivit.
Voti etiam imprudentis ad implendi necessitas: in Oriente communis doctrina, quae Jeftae votum (Judic. xi, 31, 39) in memoriam revocat.
Mors [x] Tadjkita, quasi iter ad imperium regis Almout, orientali allegoria traditur.
Pag. 304, lin. 7, 8, 11, 12; pag. 305, lin. 15, 16; Plures dicunt, quod: quidquid est, ipsum hoc corpus est .... plures dicunt, quod djiw atma, a corpore .... separatus est .... quod post a morte quid fiat .... aliquis non petiit.
Rursus redit difficilis quaestio, quae supra (T. I, N.° xx, p. 86- 89-95) de atma, animae et corporis differentia, natura, diverso exitu, fuse tractata est. Status mortuorum incognitus, id est, communi hominum menti.
Lin. 10; id etiam coiruptibile; lege: eum etiam corruptibilem.
Pag. 305, lin. 2, 3: quisquis unus cum centum annis vivens maneat.
Vita hominis centum annorum, tempore [x] Djedaschter, vel Abraham, 17, 18 saeculo ante aeram Christianam hujus Oupnek'hat epocham assignat.
Lin. 19; p. 306, lin. 3: cum (in) gradu evanidum fiendi . . . satiatus non fuit.
Bonoirum hujus mundi, vitae diuturnitatis, eorum intrinseca vanitate, fruendi periculo, in animam influxu, fruentium insatiabilitate, probata inutilitas.
***
N.° CL.
Pag. 307, lin. 3, 23: in mundo duae res est (sunt) ... differentia diei et noctis est.
Lucidius, expressius duorum mundorum bona, a se invicem distincta, sibi invicem opposita, praemium eorum inquisitioni, studio affectum, exponi non poterant. Huc redit supra laudatum p. 683): Nemo potest duobus dominis servire . . . Deo . . . et mammonoe.
Pag. 308, lin. 1, 2, 9, 13 docti .... causa insipientiae . . . mundus alter existens non est ... in vinculum mortis cadunt).
Tempore hujus Oupnek'hat Saducoei Indi, alterum mundum, alteram vitam negantes, praesentem solummodo existere affirmantes, mortis idcirco victimae evasi.
Lin. 14, 15, 21, penultima: cognitio veri .... non intelligunt . . . si ostad .... deficiens sit . . . . Oportet quod institutioni directoris, cum argumentatione intellectus sui (homo) resistentiam non faciat. (Baiad ke erschad morschedra bedelaiel akeli khod rad nakonad.)
Duorum mundorum existentiam, differentiam cognoscendi magna difficultas. In hac materia, institutio, doctus magister inprimis necessarius; absque hujus doctrina, nihil unquam ea de re est sciturus viae rectae etiam addictissimus discipulus: dirigenti autem et docenti doctori, vanas rationis argumentationes opponere, ut jam dictum est, illicitum.
Pag. 309, lin. 6, 7, 12, 13, 15: mundus corruptibilis .... aptus cordis ligationi non est .... thesaurum operum .... [x] perire capacia sunt, cum his ens reliquum (permanens) quomodo potestas invenit (obtinere)?
Imperfectum perfectum non potest attingere: clavis doctrinae Indicae. Ad Ens supremum immediate, absque operum ope, assurgere necessarium.
Lin. 16, 21: ego etiam, quod hoc opus ... redditus fuissem.
Rex ipse mortis, maximus Mokel, angelus, beatitati limitatae, minori, eo quod operum adjumento ad Ens supremum tetendisset, astrictus. Hic, ut supra (N.° cxlviii, p. 295-297; Animadv. p. 686), de Andr, igne, vento, dictum, varii [x] coeli praefectorum gradus cujusdam actionis remuneratio. Sic coelum, cujus eminentia cognita, terrae, ad perfectam liberationem, uni Deo adhaerendo, ejus forma evadendo, exemplum datum. Pluries repetita naturae totius in idem collineantis facies observanda.
Pag. 310, lin. 5, 11, 13, 17, 19, 21: propter ens quod transire fecisti (berai dzati ke goudzaschteh, verti potest, propter ens quod, scilicet, cum propter illud ens istum gradum deserueris) . . . scii . . . djiw atma ... et corpus, quod evanidum .... atma esse non sciunt .... separatum ut sciverunt.
[x] djiw ama, qui idem ac atma, a corpore separatio, diversitas.
Pag. 311, lin. 5, 6: Oum . . . Pranou, Brahm est.
Oum, Pranou, uno verbo, Ens supremum, ejus naturam supereminenter reddens, exprimens, quemadmodum apud Judaeos Jehova. 1 [Vaiomer Elohim el Moscheh Ehehie ascher Ehehie va iomer coh tomar libnei Israel Ehehie schelakhani aleiken .... Jehovah .... Exod. III, 14, 15.] Dixit Deus ad Mosem: EGO sum qui SUM. Ait: sic dices filiis Israel: qui est misit me ad vos . . . Jehova.
Pag. 311, lin. 22, 25: Non aliquis potest animam occidit (occidere); et non anima occisa fiat; et occidere, et perire (corruptibile esse) super corpus est (ad corpus pertinet), non super animam, quod atma est. (Na kasi djanra mitevanad koscht o nah djan koschteh mischavad o katel o fena bar badan ast nah bar djan keh atmast.)
Animae immortalitas, ejus a corpore, quod solum, natura, occidi, perire potest, diversitas, separatio, divisio didactice traditur.
Pag. 312, lin. 10, 11, 20, 21; atma seipsum ipse comprehendit .... Quisquis [x] atma vult (desiderat), is cum atma [x] atma obtinet; et atma ipse figuram suam cum eo (ei) ostendit. (Atma khodra khod mifahmad . . . har ke atmara khahed ou batma atmara dar miiabad o atma khod ssourat khodra ba ou minomaiad.)
Duae systematis Indici claves: 1.a; atma solus seipsum intelligit: 2.a; quicunque [x] atma vult comprehendere, is cum atma, [x] atma ope, [x] atma, qui se ei manifestat, comprehendit. Solo intuitu, mens creata, increata evadit: in se, interius inspiciendo, anima animarum fons efficitur: verum, si fieri queat!
Ibid. lin. 27, 28, 29; p. 313, lin. 2: omnis mundus cum loco (vice) sicci alimenti [x] atma; et mors cum loco [x] massaleh (condimenti . . . .) .... quo loco est?
Quemadmodum condimentum, partium divisione, alimentorum digestioni inserviens, ea corpori nutriendo apta efficit, idonea reddit; sic mors, mundi destructione, ejus elementorum separatione, eum [x] atma edulium, unum et idem cum eo efficit.
Locus, corporum est: porro corpus, sicut alia entia, atma absorbet; in eo mersa locum non occupant, in loco non sunt: proinde absque loco est ipse atma, solus in se habitans, omnia, in omnibus, ubique, nusquam.
Haec meditari, fere noscere est. Quis plene intelliget?
***
N.° CLI.
Pag. 313, lin. 6, 7, 11: (in) medio foraminis cordis .... duo atma est (sunt) .... ambo in uno alter sunt (har dou dar iek diguer and).
Rursus [x] djiw atma cum pram atma, in corde hominis coalitio, unitas.
Lin. 15, prat atma; lege: pram atma.
Pag. 314, lin. 18, 19, 25, 26: obtinere gradum .... velum .... trium (3) qualitatum sit.
Ad atma accessum prohibent omnes creaturae, omnia entia, visa sua existentia, gradatim, a simplici sensu, ad tres Entis unici qualitates, quasi velamine eum tegentes.
Pag. 315, lin. 6, 11: sensus suos collectos ut fecerunt . . . . collectionem animarum in atma destructam efficiunt.
Diversas istas entis hominis partes, ista agentia, unum in altero, et ultimam collectionem animarum, in atma gradatim, eodem ordine, qui supra dictus est, tribus primi agentis qualitatibus exceptis, annihilare, nihil aliud est, quam ea ad atma, ut fontem, referre, in eo intueri, ab eo ut separata agnoscere, meditari, illum proinde solum in eis, in omnibus spectare.
***
N.° CLII.
Pag. 316, lin. 14, 15, 16, 20: Tov atma quod (si) omnis persona non videt, causa est .... e latere suo .... extra tendentes fecit .... non nisi volente Deo, unus e sciis (danaian). (Atmara keh hameh kass namibinad sabab an ast ke atma havas anha az ttaraf khod bargardanideh be ttaraf biroun motavadjeh kardeh ast . . . illa maschaat ellah ieki az danaian ...)
Vide (supra, T. I, N.° xl, p. 214; supra, N.° lxxxviii, p. 6, 7; N.° xci, p. 17; N.° cviii, p. 92) actionem Dei ad bonum faciendum necessariam; illam actionem hominem a se avertentem; ad errorem ducentem.
Lin. 23, et non nescii; lege: et non scii (na danaian).
Pag. 317, lin. 3, 4, 6, 7, 10, 11: Illud quod ... sensuum est, et sumens colorem .... djiw atma est .... sensus actiones proprias .... in omni est.
Ex eo quod atma omnia, quinque sensuum actiones, sensationes exequitur, dum quisque sensus corporeus sensationem sibi propriam, et eam solam, experitur; ipsius atma, cuncta, in omni operantis, a corpore separatio, divisio, diversitas concluditur.
Ibid. lin. 21, 23, 25; p. 318, lin. 2, 3, 10, 15, 24; pag. 319, lin. 10; Creator (in meo ms. Creatorem, Afridgarira), (quoad creatorem; lege, quod ad Creatorem) .... ligatum fieri .... Haranguerbehah .... atma est. Et ignis .... et sol .... ille locus, ipse ille atma est .... ego is sum .... illius unius atma est.
Creator, suis creaturis alligatus, elementis, sideribus, eorum forma, ipse locus, spatium in quo astra revolvuntur, homo ille ipse est, ejus productiones, ejus qualitates, quemadmodum pluvia in montem lapsa, ex eo defluens.
***
N.° CLIII.
Pag. 319, lin. 21: In domo sit, quod undecim (11) januam (januas) habet.
Duo oculi, duae aures, duae nares, os, duo pudenda, pori pellis (supra, T. I, N.° lxii, p. 303), et via cerebri, per quam djiw atma, tempore mortis, exit (ibid. N.° lxxiv, p. 353, 354; N.° cxiii, p. 141; N.° clv, p. 326; N.° clxiii, p. 363), erunt undecim istius domus (corporis) januae.
Pag. 319, lin. 25, penultima; pag. 320, lin. 1, 2, 10: Atmai, quod evanidum .... in medio solis sit .... in fezza .... aqua vitae factus, in foliis [x] soum sit .... in montibus illud omne atma est.
Atma, ultima omne annihilans, in se attrahens, in diversis creaturis sese manifestat.
Pag. 320, lin. 10, 11, 15: Is est ire faciens pran ventum . . . apan .... Homo quoad vivens est, cum (per) pran et apan vivens manet.
Atma respirationem et alimentorum digestionem, quae vitae hominis causa, medium, efficit.
Lin. 13, 14: Et post a [x] transire .... corpus .... reliquum manet, ipse ille atma est. (O baad az goudzaschtan baki badan o motaferak schodan havas antscheh baki manad haman atma ast.)
Nova [x] atma, seu animae, mortuo corpore, superstitis, ab eo diversi, declaratio.
Ibid. lin. 26, 27, ultima; pag. 321, lin. 2: Tempore, quod, in somno .... Porschi .... Brahm est .... ipse ille atma est.
Diversae [x] atma, in somno, sub porschi vigilantis specie, operationes.
Pag. 321, lin. 3,7, 14, 22: Quemadmodum unus ignis . . . unus pran ventus .... unus sol .... et ille atma unicus.
Comparatione ignis, pran venti, solis, [x] atma unicum et omne, singula, apparere, esse ostenditur; nec inde in eo defectus, vitium, impurum quid, imperfectio.
***
N.° CLIV.
Pag 322, lin. 18, 19; pag. 323, lin. 1: Mundus arbor est, quod radix ejus supra est, et rami illius infra est (sunt) .... astenteh est .... Radix .... Brahm est.
Praestans unius entis figura. Arbor, cujus radix, ipse Brahm, supra; rami, proprie mundus, infra, in motu perpetuo, corruptioni, mutationi obnoxii.
Astenteh, ex a privativo, et stenteh: non stans. Samskretice, stanbaha, columna. Stanbha karanam, immobilem reddere. Astaver, ens inanimatum; arbores: scilicet quod animae, motus principii expers, in quiete manet.
Lin. 20: corruptionis capax non est; lege: corruptionis capax est; fena pedzir ast.
Pag. 323, lin. 11, 12, 13: Ignis, e timore ejus (az tars ou) . . . . sol .... mors, e timore ejus.
Singularis conceptus: entium motus, agentium, etiam mortis actio, sub Entis supremi timoris specie, repraesentata; quae quidem proinde diversi ordinis agentia, nisi primum formidarent, opus ipsis praescriptum non perficerent. Ex quo naturae, quietem quasi invite deserentis, inertiam in se concludere licet.
Lin. 21; oportet quod, in speculo intellectus puri sui [x] atma manifeste (apparentem) videat. (Baiad ke dar aineh aakel pak khod atmara zzaher bebinad.)
Intellectus, speculum spirituale in quo atma sese pingit, quemadmodum in speculo materiali, res sensibiles, ex adverso positae, imaginem suam effingunt; quo expresse distinguuntur res, objectum (atma); imago rei, subjectura (atma repraesentatus); speculum (intellectus); et videns (djiw atma hominis).
Hoc in textu lucide traditur cognitionum origo. Atma in intellectu, qui et djiw atma, clare pingitur: supra (N.° cli, p. 313), ambo in uno alter sunt. Porro atma omnes cognitiones includit; eas in intellectu, quasi [x] djiw atma parte, effingit: quae quidem vel objectorum exteriorum, quibuscum, in se, cogitatio, cognitio, scientia nullam rationem habent (sensibilia ab atma divisa sunt, p. 324), occasione, vel sola [x] atma, a nullo ducti, (N.° clii, p. 317) actione, cordi, menti, sese offerunt. Verum, atma, ipse spiritualis, non sensus (materiales ab elementis oriuntur, N.° cli, p. 314), rem, imaginem, speculum in quo pingitur, actum videntis, ipsum videntem, omne tandem, modo certo, ab attente meditanti percepto, licet communem mentis captum superet, operatur.
Pag. 323, lin. 20; p. 324, lin. 2, 3, 4: Quemadmodum, in speculo . . . in aqua mota (turbida) . . . cum mundo . . . [x] Brahma pervenerunt, verum (ens) simile lumini, et mundum similem umbrae sunt visurae. (Hakra metsel roschni ve aalemra metsel saheh khahand did.)
Quatuor visionis, cognitionis modi. Duo praestantiores: primus in speculo, doctorum; secundus, [x] salekan, videre ens simile lumini, respondet [x] facie ad faciem ([x]; 1 Cor. xiii, 12) Apostoli.
At vero, quatuor hae [x] atma, id est, Ens, entia cujuslibet gradus, generis, videndi rationes, sensuum actionem, ab atma, ut dictum est, separatorum, manifeste excludunt.
Pag. 324, lin. 14, 17, 21: superius a sensibus, cor est . . . trium qualitatum .... liberatus fiat.
Supra (N.° cli, p. 314), sex entium genera nominantur, quibus, ut velis operitur ens unicum, et sic oculos mentis effugit. In horum numero sunt tria ipsa attributa, creatio, conservatio, destructio, quibus, si veram entis illius notitiam acquirere homo vult, nimium immorari, utpote mere apparentiis, non debet.
Lin. 22: Djoun .... makt est.
Samskretice, jivanai, vivo, beatus sum. Hinc, supra, N.° cxvi, p. 150, tolle notam marginalem; et lin. 26, loco, oi djoun (djenian) makt (beati vel non beati) fiunt; lege: djioun makt (in vita beati) fiunt.
Pag. 325, lin. 16, 17: secus ab illo .... quod dicunt: hast (existit) non potestas dixit. (O begheir az ankeh begouiand hast natevan goft.)
Solius entis existentis summi ope, Deum possunt, quod sit, dicere, scire.
Ibid. lin. 21: Et modus [x] invenire id, duo divisio (duoe species) est: vel id cum hasti (existentia) ejus. .... potestas scivit . . . . vel cum [x] procul facere insipientiam et non scientiam, seipsum [et] [x] formam ejus esse. (Ia bedour kardan djehel o nadani aain ou schodan.)
Primus entis unici inveniendi modus, per speculum (supra, p. 323); secundus, [x] salekan; ens, simile lumini, per scientiam visum.
***
N.° CLV.
Pag. 326, lin. 4, 5, 9, 10: in ipso hoc mundo sine morte et liberatus (absolute) fiat (dar hamin aalem bimarg o restegar mischavad) .... principium (assel) directionis ....
Clavis systematis Indici. Primum omnium, certo scire, agnoscere, etiam in hoc mundo, hominem cupiditatibus liberum, iis absolute superiorem, beatum esse, mortis immunem, nempe intima cum [x] atma junctione.
Pag. 326, lin. 19, 20, 22, penultima, ultima. Porschi, quod in medio omnium cordium sit .... et djiw atma omnis (rei) est .... quod paleam (herbam) vaginam habentem .... a corpore separatum sciat .... sine cessatione sciat.
Animam a corpore diversam, separatam, praestantiori modo declarari non poterat: quemadmodum herba vagina, pellicula, tegitur; sic corpore anima, diversae omnino naturae.
Pag. 327, lin. 17: haec inimicitia non ingrediatur (in) aadavad dar naiaiad.
Id est, praedictam institutionem audientis, rex mortis inimicus non sit, ei molestiam non afferat: homo ille non moriatur; saltem contra statutum naturae ordinem.
***
OUPNEK'HAT 38.um, ANANDBLI.
N.° CLVI.
Pag. 328, lin. 2: Anandbli.
Samskretice, anand, quies; infra (N.° clvii, p. 322), gaudium, thesaurus quintus, quatuor aliorum hominis thesaurorum internorum apex et praemium: bhilam, os; id est, os, bucca; laetitiae, quietis, felicitatis status. Hic sensus initio re Oupnek'hat respondet, ubi, protectione magnorum agentium, in unitarium quies invocatur.
Lin. 5, Metri.
Samskretice, mitram, amica, socia.
Ibid. lin. 6, Ardjmam.
Samskretice, ardjman, sextum solis nomen. Mahabar. 13 porb. fol. 659 r.
Pag. 329, lin. 7, 8, 12; Brahmi .... Bhout akasch .... ventus .... omnia animantia apparens fuit.
Bhout akasch, qui elementa quatuor comprehendit, erit materia prima; unde ventus, seu aer prodit: e vento, ignis, et sic deinceps unum ex alio, usque ad alimentum, ex quo homo et animantia apparentia dicuntur. Aer, ergo, ut. supra (N.° xxxiv, p. 190; N.° xxxviii, p. 196, 197; N.° xxxix, p. 203), rerum materialium principium.
Pag. 329, lin. 13, 14, 15, 16: omnia animantia ex . . . parte alimenti . . . djiw atma .... volantis .... est.
Id est, djiw atma, qui proprie animantia constituit, eis vitam dat, est principalis partis alimenti forma: ex ea parte omnia animantia prodeunt. Unde sequitur vivifica et quasi spiritualis, purioris alimenti partis actio, quae eam a simplici materia separat. Etenim quae ratio, in se, crassi alimenti, ad animalis vitam? Sic, in theologia Indica, totius naturae motus, vita ad atma, per djiw atma, a quo non differt, refertur.
Ibid. lin. 26, 27: ex alimento producta fiant .... (mutentur) viventium et vegetalium successive, unum in alterum clare et dilucide declaratur mutatio.
Lin. penultima, ultima: alimentum medicina omnis (viventis) est. (Gheda davai hameh ast.)
Nihil, in natura sensibili, immotum et stabile: omne crescit aut marcessit: homo ipse nascens moritur; id est, morbo laborat, quo, ni remedio continuo pelleretur, vix natum mors occuparet. Remedium illud cibus est, alimentum, ad senium usque, ubi fatiscente corpore, caloreque interno paulatim deficiente, remedium in partes usu tritas, non amplius vegetas, nullam vim habet, morbusque lethalis evadit, necessarium. Recte ergo alimento medicinae nomen datur. Hoc nomine sumendi modus indicatur; scilicet, pro necessitate, moderate, non voluptatis causa, sed simpliciter ut remedium; at juxta philosophiam Indicam, quae in omni virtutem originalem agnoscit, medicina illa, edulium, alimentum, djiw atma, ipse Brahm est: homo eum edit; eo vivit.
Pag. 330, lin. 4, 8: [alimentum] .... edulium et edens omne.
Omnia edulium edunt et in edulium descendunt: corpora putredine minutas in partes divisa, vegetabilibus ortum dant, in illa convertuntur, iis absorbentur; proindeque animantia alimentum ipsum, quod ederunt, quo vixerunt, comedit.
Lin. 7: [ansami].
Samskretice, anscham, pars, portio totius: anschaha, pars, divisio; areka cocta, particulatim secta.
Alimentum, ut dictum est, in partes separatum, caesum, cuncta nutrit et glutit.
Lin. 10, 13, 14, 25, 26: thesaurus [x] pran, est, et e thesauro [x] pran, hoc corpus .... pran ventus cum loco (vice) capitis corporis est .... pran, vita omnis (entis) est.
[x] Pran, respiratione, corpus existit: omnes venti, in corpore, quemadmodum djiw atma, volatile quoddam efficiunt, vitam animanti impertiunt, vivens manifestant.
Ibid. lin. ultima; pag. 331, lin. 1: cum pran ([x] Brahm), lege: cum pran ([x] pran).
Pag. 331, lin. 5, 6: Thesaurus corporis .... atma .... forma [x] pran est; corpus alimentum repraesentat, eo constat; ejus atma, djiw atma.
Nempe in corporis thesauro, id est, in isto corpore (infra, N.° CLVIII, p. 337), quod alimento constituitur, djiw atma thesaurus est aeris, unde respiratio, qua corpus vivit.
***
N.° CLVII.
Lin. 9, 10, 11, 25: In medio thesauri [x] pran .... cordis est .... volatilis .... thesaurus [x] kian.
Id est, in respiratione, cor ipse; illud cor, ubi intellectus, kian, scientia. Inde, sub forma volatilis perhibitum, et quatuor Beidha ejus partes assignantur.
Pag. 331, lin. 19, 20: cor, et loquela cum eo . . . non pervenit .... super .... revertitur (bar migardad).
Intellectus et verbum, Ens supremum attingere non valentia, retro ad se fatigata revertuntur.
Lin. 27; pag. 332, lin. 3, 10, 12: fides . ... (quo residet) .... scientiam verificatam .... omnia peccata .... ut procul fecit.
[x] kian, scientiae verificatae descriptio: fides, opera, rectitudo, demersus in Ens supremum, intellectus omnis rei, peccata procul pulsa: haec a falsorum spiritualium fanatismo valde remota.
Pag. 332, lin. 15, 16, 18, 19: thesaurus quintus anand est, et forma gaudii est .... cum loco .... [x] atma ejus est . . . . amor ....
In scientia certa [x] atma, verum gaudium, perfecta, in possessione objecti, laetitia.
Quinque ergo in homine thesauri: 1.us, alimenti; 2.us, pran; 3.us, cordis; 4.us, scientiae certae; 5.us, quietis. Unus alterius forma, eum producit, promit: quae quidem omnia in unum Brahm resolvuntur.
***
N.° CLVIII.
Pag. 333, lin. 2, 7, 8, 9: ultima: Non scii .... voluit .... apparens fiam, cum seipso .... maschghoul factus .... apparentem fecit.
Ardua, et antea agitata quaestio hic tractatur; nempe, quisnam ad Ens supremum pervenit? an qui illud cognovit, vel qui non? Responsio naturae primi Entis innixa. Ejus essentia, ut solius existentis, extra se exeuntis, omnis et nihil, contraria praebentis, et ea ratione inultiplicis, exponitur. Entium productio, cum maschghouli sibi ipsi (supra, T. I, N.° lxx, p. 323) Ens unicum fecisset, vera emanatio, simplex apparentia.
Pag. 333, lin. 17, 18, 19: rectus etiam fit; et mendacium etiam fit .... et contraria in eo collectum redditum est, ex hoc respectu .... omne verum .... sciunt. (O rast ham schod o dourough ham schod .... ve azzdad dar ou djamee gaschteh ast az indjeheteh hamehra hak midanad.)
Rerum essentiam altius considerando, nihil in se juxta sensum verbis communiter tributum, rectum, falsum, bonum, malum. Entia, seu potius Ens est et unicum. Hoc est verum, hak; nihil ultra.
Similiter (p. 337, lin. 23, 24, 25): "Docti et unitarii opus purum et malum (hoec) ambo, atma esse sciunt. Quisquis hoc modo scit, opus purum et opus malum ejus, atma fiat. Hoc verbum Oupnek'hat est; id est, secretum tegendum est." (Aarfan o mohedan aamel neik o bad har doura atma midanand har keh intschenin bedanad aamel neik o bad ou atma schavad in sokhon Oupnek'hat ast iaani sar poschidan ast.)
Vere docti, qualitates, quae solum substantiam operiunt, tegunt, penetrantes, omnia unum et eundem atma, proinde bonum et malum atma, esse sciunt. At vero, abusus timore, vulgi mentibus sublime et abstrusum dogma non est tradendum. Oupnek'hat, id est, secretum tegendum, abscondendum est.
Nihil ergo extra absolutum illud Ens: reliqua in se relativa; sed supposita actuali mundi ordinatione, necessaria. Unde veri et falsi, boni et mali, in praesenti rerum terrenarum statu, origo, distinctio, praemium, poena, profundioribus et quasi alterum orbem spectantibus cogitationibus relictis, diserte adstruuntur.
Pag. 333, lin. 21, 22, 24, 26, 27: prius a productione mundi, quando nomen et figura non fuit .... qualitates entis absconditum .... ens in qualitatibus absconditum redditum est. Ex hoc respectu, qualitates etiam (ens) verum est. (Peisch az paedaesch aalem tschoun nam o ssourat na boud hitsch naminamand tschoun nam o ssourat zzaher schod nam o ssourat hast namoud iaani an zaman ssefat dzat penhan houd baadazan keh nam o ssourat zzaher schod dzat dar ssefat penhan gascht az in djehet ssefat ham hak ast.)
Nihil extra Ens unicum existente, nomen et figura (supra, T. I, N.° xxii, p. 100, 101) non fuerunt; qualitates illius Entis non apparebant; solum, invisibile tunc erat. Per nomen et figuram, quae entibus particularibus propria, ut sese exeruit, qualitates, id est, ipsum, cum qualitatibus absconditum, apparuit: semper igitur, sive apparens, sive non apparens, idem ens est; proindeque qualitates, quae id ostendunt, ens verum sunt, vera substantia, cum sine subjecto non sit qualitas.
Systematis Indici clavis. Qualitas et ens unum et idem, vere, ut ens, substantia; quatenus illud tegens, eo existens, eo fulta: eadem ergo istarum qualitatum, ad se invicem, ad primum Ens, ac si separatae, independenter existerent, ratio, relatio; eadem debita, officia, leges, jura. Unde, etiam in Spinosismo (nomine debilium mentium terriculo), eadem rerum tum spiritualium, tum materialium, ac in communi systemate, entia particularia agnoscente, ordinatio, distributio; eadem inter homines moralis, etc.
Lin. ultima: soukrat.
Samskretice, soukroutam, virtus, opus e virtute ortum, virtuosum, bonum.
Pag. 334, lin. 1, 8, 9: id principium omnium gustuum .... omne gaudio fruens efficit.
Ens illud, quod per qualitates, seu entia singularia, se sensibile, licet absconditum, efficit, omnium gustuum, sensationum materialium, spiritualium auctor.
Pag. 354, lin. 23; pag. 335, 336, lin. ultima; pag. 337, lin. 2: (expositio) illius formae gaudii, est .... unum gaudium est .... ex hoc gaudio.
Ad dandam hominis, Ens unicum apprime noscentis, veram felicitatis ideam, vir in hoc mundo beatus pingitur: tum, enumeratis aliis, pro gradu, scientia, qui librum Beid, nullam mercedem intendentes, legerunt, semper centum gaudia priora simulad proxime sequentem beatitatem efficiendam colligende, ab homine perfecte felici, ad gradum [x] kandherp, infimi [x] Fereschtah generis, et inde ad ipsum Brahm, videlicet duodecim gradibus felicitatis ascendendo, ultimum, supremum gaudium est ipsum [x] Brahmi (Dei) et [x] porschi, qui in corde hominis, et porschi, qui in sole est: alia gaudia, ipsum [x] Haranguerbehah, qui collectio elementorum simplicium, pars tantum [x] Brahmi, et proinde viri Deum recte cognoscentis, gaudii.
Observanda hic Indorum methodus, plura inferioris gradus simul addendo, superius quid efficiendi: pari ratione, eandem summam sibi ipsi, et producto primam jungendo, gradatim ad immensas quantitates, infinitos numeros, quos ut reales exhibent, perveniunt.
Talis esse potuit, infra videbitur, [x] quatuor djog, si revera quatuor aetates constituunt, formatio.
Pag. 335, lin. 7, 26; pag. 336, lin. 2; factus fuerit .... pervenerit .... obtinuerit.
Bonis operibus, homo kandherp, Fereschtah, adjan diw, kram diw, effici potest. Sunt etiam natura, non operum merito, ejusdem generis Genii.
Adjan diw, id est, anima diw (effecta).
Kram diw. Samskretice, kram aha, ordo, gradus ordine (conformiter [x] selouk) obtentus.
Pag. 337, lin. 3, 4, 15 Quisquis hoc gaudium .... thesaurum corporis .... sine motu efficitur.
Quinque thesauros supra dictos; corpora, in quibus pranha (aer, spiritus), corda, quorum certa verificatio (veritatis certa professio) est, unde gaudium summum; ea omnia cum iisdem totius mundi partibus, attributis, unum scire, Enti supremo uniri et immotum fieri est.
***
OUPNEK'HAT 39.um, BHARK BLl
N.° CLIX.
Pag. 338: Lin. 2: Bhark bli.
Samskretice, [x] Bhark, buccea (esca, alimentum [x] Bhark).
Bhark, antiquus historiae Indicae vir. Mahabar. l1 Porb. 2 part. fol. 516 v. 13 Porb. fol. 605 v.
Lin. 6, 7, 8; alimentum . . . . sex res causa [x] invenire [x] Brahm est.
Sex media quibus Brahm invenitur.
Ibid. lin. 12; pag. 339, lin. 29, penultima; pag. 340, lin. 3: Volitionem [x] scire . . . gaudium purum, Brahm est . . . forma [gaudii] magni fit.
Solum gaudium purum, quod in foramine cordis est, seu in Ente unico absorptio, Brahm est: caetera, actus materiales, spirituales, producta ex gaudio, seu ente, omnia ex eo prodeuntia, in eo viventia, in eo destructa.
Pag. 340, lin. 15, 16, 18, 19, penultima, ultima; pag. 341, lin. 3, 4, 10, 11, 12, 13, 14, 16, 19, 21, 22, 23: Quisquis .... vituperationem alimenti mali .... ex alimento, quod pran est, corpus vivens .... et corpus edulium .... quicunque cum eo alimentum dat .... unquam repulsam non faciat .... aquam alimentum ignis .... ignem alimentum aquae .... terra alimentum est; et bhout akasch edens illud (alimentum): bhout akasch .... terra .... cum uno alterum stans sunt . . . . prohibitionem non faciat .... fruges multum .... simul faciat provenire .... dicat, quod alimentum paratum est.
Alimentum, corpus, aer corporis, aqua, ignis corporis, terra, materia prima, abyssus: haec omnia in se invicem sunt, per se invicem stant; nihil ergo pure vel denegare homini licet, iis servandis aptum. Inde eleemosynae recipiendae, dandae, rerum naturae fulta necessitas, quidquid sit quod petenti largiuntur: ex quo fruges multiplicandi praeceptum. Malum, si quod est in dono, ad dantem referendum. Profecto nova eleemosynae obligationis ratio. Vide et p. 344, 26, 28.
Pag. 342, lin. 1, 12; Potentia (vis, kodret) . . . (super) corpore.
Potentia sensus, et fonctionum animalium, ab iis distincta, Brahm est: quoniam agens, movens Creator ipse esse debet, cum iners in se sit materia, et similiter, in se, ad opus quod efficit nulla organi sensus sit ratio, primum Agens, Brahm effectum sensum, qui ex organo oriri putatur, producere necesse est. Talis est, scilicet Entis unici, potentia, vis sensuum, a sensibus realiter distincta.
Pag. 342, lin. 11: adhiatam.
Samskretice, adhi, excellentia, superioritas. Adhiatam, scientia qua Creator cognoscitur. Mahabar. 12 Porb. 2 part. fol. 512 verso.
Lin. 13; pag. 343, lin. ultima: et quies . . . aodoulok dicunt; id est, maschghouli [x] mokelan sensuum.
Natura tota, singulatim, per partes sumpta; vis meteora efficiens, ipsa meteora; animas; corporis dispositiones, quibusdam actibus productae; omnia Brahm. sunt: unde ipsa copulationis carnalis voluptas, etsi quodam pudore suffusa, quadam turpitudine involuta, sive in corpore, sive in anima, Brahm, primum Agens est (et voluptas etc. p. 342, lin. ultima .... maschghouli faciat; p. 343, lin. 5, 6. O ledzati ke dar mobascherat zan hassel schavad metsel ledzat anzal nottfeh o ledzat hassel schodan farzand saadatmand ke arzoui pederira baad az fot peder bararad o serouri ke dar anvakt baham mirasad baiad ke anra ham Brahm danesteh mashghouli konad); cum ea sensatio in se, tactu producta, et quod ad causam pertinet, sit quid spirituale, quemadmodum aliae, gustus, auditus, olfactus, visus, et omnes potentioe, virtutes sensuum gratae, vel non gratae (p. 339, lin. 7), sint ipse Brahm: quoniam autem sunt qualitates animae, et ipsae qualitates, etsi accidentia (supra, N.° clviii, p. 333), sunt etiam verum ens, qualitate naturaliter supposito cui innititur, inhaerente, idem ens, eandem substantiam cum ipso efficiente, nullum e systemate Indico sequi potest, quod ad mores, detrimentum. Eadem, ut jam observavi, inter istas qualitates, quae, licet in subjecto entia separata, singularia supponantur, ac inter reales substantias, in se, independenter existentes, ratio, eadem officia, debita fixa statuuntur. Nec minor, admissa substantiarum separatarum creatione, conservatione, moderatione, libertatem, meritum, poenam difficultas premit, quam in unicae substantiae, per qualitates, accidentia sese multiplicantis, hypothesi.
Inprimis autem, rei carnalis voluptatem non propter se, sed natorum procreandorum causa esse capiendam.
Pag. 343, lin. penultima: aoudoulak (lege: aoudoulok; Aoud, mundum).
Samskretice, avadam, dixi, vocavi, volui. Ava, adverbium perfectionis, negationis, de, in: id est, ad perfectiorem mundum pertinens: maschghouli [x] agentibus, scilicet mokelan sensuum, ipsi corpori superioribus.
Pag. 344, lin. 3, 4: Brahm, et lucem, quod in sole est, et lucem, quod in medio cordis est, unum sciat.
His verbis cognitionis humanae natura, ex ejus origine, edocetur. A Brahm est lux solis, et eadem ac ipse, ab eo profecta, in corde residet. Ea est lux vera l [[x]. JOAN. I, 9.], quoe illuminat omnem hominem venientem in hunc mundum, nec sensibus, externis objectis, experientia, argumentatione, rationis in se reflectione, sed puro intuitu [x] djiw atma, qui licet ligatus, particularisatus, unus et idem est ac atma solutus, universalis.
Lux ista, vitae comes, homini nascenti inseritur, et pro successiva corporis partium explicatione, tum per se, tum sensuum actione sese exerit.
Lin. 5, 15, 17, 18, 19, penultima: Thesaurum alimenti ... figuram sumat . . . ha . . . (aou) . . . hai . . . alimentum ego . . . totus mundus ego sum.
Mad ergo, triplex est vocis pronunciatio; ha, ha ha ha pronunciatum.
Rursus, seipsum, corpus, animam, ejus facultates, affectiones, cum iisdem totius mundi conjungere, seipsum omne agens, alimentum, alimentum edens etc. tribus vicibus pronunciare, per voces ha, hai, aou, quae ad Oum vergunt. Et reipsa Oum [x] Oupnek'hat (p. 345, lin. 4) terminat.
Ha. Samskretice: ohong, ego.
Lin. 19, hoc verbum; lege: haec vox.
***
OUPNEK'HAT 40.um, BARK'HEH SOUKT.
N.° CLX.
Pag. 346, lin. 2: Bark'heh soukt.
Homo felix, homo kabir. Samskretice, souk'ha, felix. Rerum productio [x] porsch tribuitur: unde hic forte legendum Park'heh; quod indicat entium creationem cum Parkerat peractam. Mahabar. l2 Porb. 2 part. fol. 556 r. v., 449 r.; park'houtam, magnus magnorum, id. fol. 559 r.
Lin. 4, 5, 7, 8, 11, 18, 23, 25; pag. 347, lin. 5, 6, 9, 27, ultima; pag. 350, lin. 9; Unus porsch ... capita ... oculos ... (mundum replens) .... quidquid est .... tres pedes. . . . akar .... Rak Beid .... productio .... halitum super affert . . . . tempore, quod denuo .... productionis vratheh .... Man .... animalia .... productum fiunt .... figuram suam (esse) sciat.
Natura tota, sub figura unius Porsch, personae immensae, quae infinita membra, sensus habet, mundum totum refert, quidquid est, fuit, erit, ipsa est; cui tres pedes, creatio, conservatio, destructio, sub trium matra verbi oum, a, ou, m, emblemate; 3.um Beid; 3.um respirationis motuum, aspirationis, retentionis, eductionis spiritus; quae successive novum mundum, elementa, mobilia, non mobilia, homines, varia animalia format; sicque sine fine, immensa, sese multiplicat.
Pag. 347, lin. 5, 6: Tempore quod denuo voluntas .... productionis simul provenire facit. (Vakti ke baz aradeh paedaesch baham mirasanad.)
Hoc in textu, clare successiva mundorum, uno desinente, eodem creationis et creaturarum ordine, genere, productio, nempe eductio.
Lin, 17, 18; Porschi .... forma [x] horban est.
Creator sacrificio idcirco comparatus, quod res productas, ut in sacrificio destruuntur, ad nihilum reducat: entia emittuntur et retrahuntur: is est creationis, vel rectius, emanationis modus; quasi theatralis, ad momentum, rerum, expromptis aliis succedentibus, perpetua ostensio.
Pag. 347, lin. penultima, ultima: bos, haedus, et vervex (ovis), quod dentes supra non habent (gao boz o gousfand ke dandan bala nadarand).
Juxta Plinium 1 [Histor. natur. lib. 8, cap. XXVI, p. 447, edit. Harduin.] cameli .... dentium superiorum ordine, ut boves, carent in utrocjue genere etc. . . 2 [Id. lib. II, cap. LXI, p. 621.] Superiori (parte) primores (anteriores dentes) non sunt, ut bobus, ovibus, omnibusque quoe ruminant. Caproe superiores non sunt, proeter primores geminas.
Eo sensu intelligendum, quod de bovis, haedi et vervecis dentibus dicitur.
Pag. 348, lin. 5-23 meroes .... projiciunt.
Lego natitscheh, merces, id est, fructus; vel montedjeh, eodem sensu. Id est, ex eo sacrificio, totius mundi figura elicitur. Hujus figurae delineatio. Quatuor priores partes, quatuor Indorum conditiones, professiones, sratus: Brahm, kettri, beis et schoutr.
Lin. 16: tempestas veris.
Tres tantum hic memorantur, pluvia omissa, anni tempestates.
Lin. 2.5: hominis kabir (magni) est.
Mundus, homo magnus (soukha, homo felix; Brahm).
Pag. 349, lin. 6, 15, 16: Haranguerbehah etiam moritur .... Pradjapat in [x] Haranguerbehah sit .... productum non factus est. Haranguerbehah, ut notum est, est collectio elementorum simplicium, etiam pro Pradjapat sumptus, scilicet collectione elementorum compositorum. Qualibet mundi renovatione, alius Haranguerbehah (alia elementorum collectio, ordinatio), priore mortuo (p. 347), producitur, expromitur; Pradjapat, seu collectio elementorum compositorum, in collectione simplicium comprehensa, post eam apparet, quasi efformata, non producta.
Pag. 349, lin. 23, 25, 26: Sol ... ab omnibus Fereschtehha longe prius productum factus, et particulari luce nutritoris (conservatoris) est (dzereh az nour parvardgar ast).
Sol ante angelos productus; ejus lumen, ipse Brahm, particula lucis primae est.
Ibid. lin. ultima; Brahmdani, lege: Brahm dani.
Pag. 350: lin. 4: hae ambae virtutes (qualitates), uxor solis est (har dou kowat zon aftab ast).
Qualitates [x] Deiouta eorum uxores esse, pluries observatum.
Ibid. lin. 5, 6: et terra et coelum os apertum factum (dehen va kardeh) solis sunt.
Id est, inter terram et coelum, ut in ore, terra labio inferiori, coelo superiori, in spatio aperto, sol revolutiones suas perficit.
OUPNEK'HAT 41.um, DJOUNKA.
N.° CLXI.
Pag. 351, lin. 2: Djounka.
Samskretice, djangam, quod se movet, it, vadit. Vel soukha, homo felix.
Lin. 5, 6, 7, 12: atma octo pedes habet .... viginti et uno mille .... facit .... filum trium qualitatum.
Quinque pran, venti, et tres qualitates, creatio, conservatio, destructio, sunt octo [x] atma, animae (hens) universalis, omnia moventis, partes: et (infra, N.° clxiii, p. 364, 365, et not. 1) 21600 vices dicti, sunt respirationis ictus, unius diei, 24 horarum, spatio.
Pag. 351, lin. 15, 16, 19, 21, 23: omnes vident . . . non vident .... non scientia .... sine qualitate, quod in qualitate abka (creationis) . . . . vident .... vidit (videre).
Ens unicum, in medio domus cordis, vident; creatio ejus qualitas, qualitatis effectus est: non vident, quoniam, revera, quod exterius agit, mera imaginatio est, merum phantasma, in se non existit. Proinde, quandiu non surgit, evanescit error, inscitia, nihil, non vident.
Lin. 25, penultima; pag. 352, lin. 4, 5, 6, 7, 10, 14: maia, quod amor aeternus est, et productum faciens imaginationem est, .... hic maia ullam actionem, ipse cum seipso .... et ostensum etiam non habet .... forma scientiae .... tres colores.
Maia, amor aeternus, aeterna ad foras prodeundum, foris producendum propensio, phantasmata edens, verum ens abscondit, obnubilat; in se nec agere, nec extra quidquam ostendere valet: solum desiderium. Forma scientiae auctus, operatur, tribus coloribus, creatione, conservatione, destructione. Et tamen omnia ista, nihil, purum spectaculum.
Pag. 352, lin. 15, 18, 19, ultima; pag. 353, lin. 3, 4: Haec femina bos, Kam dehen .... sine electione .... bibunt .... cum electione .... [x] atma magnum lumen .... propter eum opera faciunt.
Kam dehen, bos, vacca miranda. Mahabar. 13 Porb. fol. 714 recto.
Samskretice, kam, cordis desiderium: dehen, dans. Kam dehen, nihil aliud quam maia, in omnibus aequalis. Cuncta entia lac ejus sugentia, sensibilium voluptatem sumunt; id est, apparentia fiunt, natura. At vero Ens unicum, atma, ejus auctor, propter voluptatem suam eum produxit, etiam in eo est. Libere de creatione meditans, primus ex eo delectamentum habet; foras prodit, apparet, a vere doctis, qui propter illum opera faciunt, in eo agnitus.
Pag. 352, lin. 27; aequale, lege: aequalis.
Pag. 353, lin. 7, 8: vigesima sexta .... vigesimum et septimum ....
Tribus qualitatibus pro una re, ut in not. (1), sumptis, 25; 26, cum ente summo: iisdem pro tribus adhibitis, quemadmodum mos est, 27 res numerabuntur.
Lin. 15, 16; unicum .... dualitas ....
Scilicet, atma; atma et djiw atma, seu atma et maia.
Ibid. lin. penultima; pag. 254, lin. 2: quemadmodum e mari bulla .... destructum efficiatur.
Aquae bulla a mari non separatur, quamvis super illud surgat, in eo destruatur: sic creatura, respectu Creatoris, simplex emanatio.
Pag. 354, lin. 4, 5, 6: millibus mille vice (vicibus) apparens fiat, et millibus mille vice in eo destructum fiat.
Ea est super faciem terrae entium successio; nasci, mori; mori, nasci; forma formae millies millies succedens.
Ibid. lin. 16: Djouanka .... super lectum Entis soporatus.
Samskretice, soukam, quies; souk'ham tranquillitas.
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Re: Oupnek'hat, by Anquetil Duperron
by admin » Mon Jan 15, 2024 3:34 am
Part 12 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[English Version]
While, on the other hand, the people, lacking in religion, in the habit of a military life, and committing crimes, which he committed as if drunk, hardly feeling, punishment, suitable, without experience of all institutions, freed from the laws, hardly having regard to parents and elders, unbridled license, under the name of freedom. no concept of devoted, moral, honest; anything, as long as public notice is avoided, is lawful; of the body, of the senses, of the appetite, of the emotions 1 [Journal des Defens. of the fatherland, 2 frim. year. 10. Hamb. Nov. 10 in the Journal des romans, published in Berlin; new ideas on the inclination which unites the two sexes.], the only standard of actions; of the mind, as mere sounds, as of the mere dreams of another life, neither mention, nor memory: whence, first of all, the urgent scarcity of food, frequent voluntary death (suicide) , to squander what had been won, in defiance of the faith of the covenants; Finally, it is the tendency of the present generation to throw themselves into debauchery, breaking their reins.
In this moral and political state of Europe, to offer an ancient and vivid [x] sane description to the minds, to invite the rulers and the ruled to read it, so that they may see and recognize the futility of the things which, like little ones, they are constantly indulging in, and the spiritual good, that is, God to adhere to, only worthy of a man, should they learn that a simple fault in a private man, in the public, especially in a prince, for the results of the outcome, knowing that it is usually a crime, for the benefit of the human species, whatever the high wise neoteric philosophers and politicians throw out to the contrary, it is true to consult.
OUPNEK'HAT 35.um, ARANK.
No. 145
Pag. 286, lin. 2: Rank.
Samskretic, arohana, ascent, to go up; perhaps from the fact that, in this [x] description of sanias, the highest degree of perfection is depicted.
Lin. 8, 15; page 289, lin. 2: sons and brothers . . cause to pass . . let him remain in one place.
A new description of [x] sanias, similar to the previous one.
Pag. 286, lin. 11: bhou lok.
In Samskret, the world of the earth (that is, adjoining the earth): bhour lok. See above (T. I, No. xxxvii, p. 194), the eight heavenly worlds; and (No. lxxxii, p. 384) seven [x] behescht layers. If pour lok is read, in Samskretic, pouranam, to fill; fullness, fullness, satiety; pournaha, satiated, content (paradise of happiness, satiety, fullness).
Lin. 12: sourk lok, behescht, paradise. Mahabar. 12 2 parts fol. 431 v. 441 v.
Meheh lok; samskretice, the great world.
Djen lok; samskretice, [x] djenian, the world.
Atap lok; samskretice, atanam, man's stature, height. (Atap lok, the highest world.)
Lin. 13, such; samskretice, a mole, pasture. Talapage, hat (toque). Tala droumaha, wild palm.
Atal Samskretice, atala sparscham, without a bottom, the density of the forest.
Fight Patal, Samskretice, hell.
Soutal. Schou, doing good to men; name [x] Maha diw. (Mahabar. 13, Porb. fol. 664 r.)
Restal. Floor Samskretice, reschuha, guttur (narrow board).
Lin. 14: Talatal (the bottom of the bottom, the deepest layer).
Mahatal. Samskretice, great tal.
Pag. 287, lin. 1, 20: let him throw the belt ...
It is to be noted that when one completes the belt of Sanias, which is a special characteristic of the Indian Brahmans, he has been enjoined several times to throw it off; so that it may truly be called a free, as if universal, claim to God alone.
Pag. 288, lin. 6, 7, 8: He eats food ... like medicine. (Ghedara bi ankeh ledzat ou beguirad bedjeket dafee gueresnegui metsl dava bekhorad.)
Every pleasure, even in the necessary physical acts, is here expressly and clearly forbidden: food is commanded to be taken as the medicine of death, from the moment of birth, of fatness, of collapsing, and of the body, while it grows, of gradually invading, occupying, retarding the step.
A sound, nothing more, to the ears of Europeans, who only love to gorge themselves on dishes; but teaching teaching the wise man the right use of nature and natural things
Pag, 288, lin. 9, 11: four things... let righteousness be. . . .
Not simple ecstasy, fantastic meditation, spiritual fanaticism, so exalting man that he needs no moral precept. Righteousness (rasti), which includes all the virtues, is one of the four things that a saniasi must keep.
Lin. the last page 289, lin. 1: savan and bhadvan, because the time of violence [x] is to rain.
At Surat, these two months, which correspond to August and September, are the season of abundant rain, the moussom. (Zend. av. T. I, 1.re part. pag. ccclxvii, not. cccxv, not. 1.) Whence we may conclude, in the northern parts of India [x] Oupnek'hat was written. (Supra, T. I, Annotat. p. 612.)
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No. 146
Pag. 289, lin. 5; page 290, lin. 9, 14, 15, 18, 29: Read (the book) Beid. . . the precept (of the book) Beid is ... every family . . . with the fokera (fakirs) ... his son . . let it be so.
Perfect sanias, rising to the degree of divinity, or from; by absolute denial, or from works, description.
It should be noted, however, that before, having abandoned all, the wise Indian seeks deserts for his family, kindness, and beneficence for the poor: that is, he must first fulfill the duties of society; then he appoints his son as his surrogate, all his rights, to be his own, just as a man going out of the living No. cviii, pp. 82, 83), transfer it to him.
Pag. 290, lin. 26, 27: he suffers hunger ... and does not allow his body to become obese. (Goroschnegui bekaschad o na goudzarad ke badanesch farbeh schavad.)
A fat body makes the soul fat, fat, and incapable of carrying itself to the sublime, of continuous meditation. The abundance of humors drowned, bound to them as if by glue, unable to move wings, to move, bound by earthly, bodily affections.
On equal grounds, indeed, with vices, he is commanded to abstain from the forbidden pleasures of the world, to distribute wealth to the poor, and to perform other works of that kind: but this is not enough for the truly spiritual Indian. He who does not feel the point or the sting of pain or hunger, is not able to know and say that he is patient, just as he is sober and restrained; just as the traveler only knows his strength when, having passed them, he experiences exhaustion.
Moreover, hunger must be tolerated, in order to prove that the soul, which is superior to all the senses, can remain, as it were, stripped of the body.
In the Indian religion, to ceaselessly resist all senses, to annihilate them, is a commandment, a moral war. Furthermore, from hunger, heat, cold, etc. in order that the point may be resounded with certainty, and thus a man victorious in a contest escapes, it is necessary to pierce deeper; for in so far as trouble occurs, simple resistance may be considered an act of a liberal nature; therefore, no merit will arise from it: but although it is forbidden to seek reward in works, and it is constantly commanded to look only to God, nevertheless the Indian is bound to devote himself to meritorious actions.
But he who has attained the last degree of perfection, absorbed in God, does not care about all these things. As if a drunkard (above, No. 338, pp. 243, 244), a stone, a tree trunk, obeys the lawful demands of the body, doing nothing properly, feeling nothing, fixed on God alone, occupied by Him, undisturbed at rest, without the war of the mind with the body , immersed, this angel in the world, God himself.
Only when the healing is complete is the permissive permission, as well as the pleasure arising from it, the cessation of pain, which it is not lawful to seek, nor even to wish for.
This indication of abstinence from all sensibility is in harmony with this emphasis of supreme Truth: 1 [[x]. Matt. 6, 24.] No one can serve two masters: for either he will hate the one and love the other, or he will support the one and despise the other. You cannot serve God and mammon. When this is done, as true Christians should say 1 [[x]. Luke 17, 10.]: we are useless servants; We did what we had to do.
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OUPNEK'HAT 36.um, KIN.
No. 147
Pag. 291, lin. 2, Kin.
Samskretic, kinam, to drive oneself; relative to No. cxlvii. Khinihi, form, image, object, perfection; relative to No. cxlviii.
Lin. 5, 6, 11, 16: the heart with command and volition, which (whose) movement makes (del be hokhm o khahesch ke harkat mikonad) . . . ear to ear . . the light of the forest
An abstruse and important point of metaphysics. Motion, the origin and cause of bodily action. Sensations, grasped by the heart, do not move by themselves. Movement in nature from itself, none, no action. Everything from the Supreme Being, at the command of the ears of the ears (be hokhm schenvat schenvaiha), etc. hence it proceeds materially as well as spiritually.
Ibid. lin. the last page 292, lin. 1, 2: being, that speech with him. . . . he did not arrive, and that arrived with speech, (dzati ke gouiai ba ou namirasad ve ou begouiai mirasad) .... know that he is Brahm.
They are unable to reach the ultimate sense of being. That being touches them, gives them movement; Therefore, because the finite cannot reach the infinite, on the contrary, the infinite can reach the finite. If it were permitted to examine the matter more deeply, I would inquire how an infinite Being, without parts, can reach the finite. There is no point of contact between the two. If it is, the finite must be admitted on both sides. Everything that looks infinite, either in itself or in external actions, is covered with a thick fog. It is as if we see a shadow from afar; Having thought to see the immense and being itself, we dare to measure its properties by the human standard, the smallest, scarcely being!
In different phrases of this [x] Oupnek'hat place, when it enters with sense, sight, etc., it means: the sense of motion, it reaches him, as we can see from pran (p. 292, lin. 21, 24).
Pag. 293, lin. 13; page 294, lin. 3, 15: if you do not understand . . he does not make an exposition ... (. . . nothing) you are.
He who admits that he does not understand, acknowledges the state of his mind, perceives the request, the question in a certain way; but he abstains from exposition, since the matter which regards the innermost mind, God himself, cannot be expressed in words. But whoever presumes to comprehend the unity of the Supreme Being, the intellect, the intelligent, the intellect, and [x] Brahm, and to enunciate it in speech, does not really understand. A man who is not able to know what is, is in no way capable of knowing: only negative knowledge, understanding, is imparted to him; which, however, includes the truly positive, namely, that he knows nothing outside of the negative.
The weakness of the human mind! in a circle, as they say, the most active character hides in the vicious. Man was created to act. In order to reason, we need a means; namely, by reason, which, if it were permitted to proceed further, might perhaps be found to be proved by some other means.
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No. 148
Pag. 294, lin. 20; page 298, lin. 15: (narrative) of production ... showing the way of truth. This title properly refers to Adam (p. 295, line 8, etc.), and Aouma, Ama, or Ouha, Eve (p. 297, line 1 and note 1).
In this Brahman, the pride of the angels, the victory [x] Oum due to their tribute, is clearly declared. For the sake of those who were learning, the Supreme Being, under an excellent and terrible form, presented himself to the delinquent angels, to the elements themselves superior, and which could not be known by anyone. But to the humble angel (Andr, the king of the good Geniuses), hiding his former form, he allows himself to be recognized under the form of a sweet woman, Parbati, [x] Maha diw's wife and power, produced by the will of the Creator; that is, the creature, which professes the omnipotent action of his Word, exclaiming: who is like God (Michael; Apocalypse 21:7), shows his nature, his attributes, himself, what he is, working all things in all things, the supreme Being.
1 [x]. Luke 10, 21.] Father, I confess to you, says Jesus, Lord of heaven and earth, that you have hidden this (mystery of predestination) from the wise, and revealed it to little ones. Even the father: because it pleased you so.
Pag. 297, lin. 1, 5; Aouma ... Love
Samskretice, splendor, beauty. Love, new moon.
Lin. 2, 3, 23, penult. the last: Parbati, who is the wife and power [x] of Maha diw (Parbati ke zan o kodret maha diw boud) . . . this very heart . . Adam . . from his volition n (leg n) Aouma produced.
The key to Indian theology: the wives of heavenly agents are their attributes, power, and virtue.
Adam and Aouma (Khava), produced from the heart, by his volition, just as Eve was forged from Adam's rib (Genesis 2, 21-22), offer the first times of the human race, in a manner adapted to Indian mythology.
The fire and the wind, having experienced the superior power and prowess of the Supreme Being (page 295, line. 27; page 296, line. 1, 3, 19, 22), acknowledge and confess their infirmity, and take the first place among the Fereschtegan , as a reward, they receive, they reach Brahm himself: And Andr, who immediately perceives the presence of the Almighty, is given the royal dignity above all.
Power, action from the heart, from djiw atma, not unlike the wife [x] of Adam from volition, arising from his inmost being: but he who these two, djiw atma and heart, which includes volition, knows one Brahm, meditates attentively on this unity, of all living beings he obtains friendship for himself, drives his sins far away, attains stable happiness; but to be observed, by the repression of the senses, by good works, according to the divine word, and combined with its reading, sincerity of heart (p. 298, lines 10, 29), and rectitude, which is the beginning of everything (line 13), always supposed.
Solid, the only true spirituality, which prescribes both external and internal duties, the word of God, not the fancies of the imagination, establishing the norm.
***
OUPNEK'HAT 37.um, KIOUNI.
No. 149
Pag. 299, lin. 2: KIOUNI.
Samskretice, kinvadanti, to talk. And indeed the king's death is a conversation with Tadjkita.
Lin. 7, 8, 9: he sold all his belongings... when he gave to Brahmnan...
This is because 1 [[x]. Matt. 19, 21, 23.] Jesus said to him (to the youth, who from his youth had observed the ceremonial and moral precepts of the law) ....
Amen, I say to you, because it will be difficult for a rich man to enter the kingdom of heaven.
It is not simple, with the Indians and the Christians, the perfection which is enjoined here, the abandonment of goods, wealth. The riches of heaven are difficult of access. The mere economy of the rich, by which he is almost always abused, is thought to be his own, which he received only to distribute to himself and to others. It is safer, therefore, to possess nothing at all, safer than, and more convenient, to be deprived of all possessions by dangerous and unwise management, or by lot, by poor fortune, or by the will of the will.
Pag. 299, not 1, kmihi; read: khinihi
Pag. 300, lin. 3, 4, 13, 23: I am going to give Almout with the king. . . they did not return .... he went before King Almout.
The necessity of fulfilling even the vow of the unwary: in the East a common doctrine which recalls the vow of Jephthah (Judg. xi, 31, 39).
The death [x] of Tadjkita, as a journey to the kingdom of King Almout, is handed down in an eastern allegory.
Pag. 304, lin. 7, 8, 11, 12; page 305, lin. 15, 16; Many say that: whatever it is, this body itself is ... many say that djiw atma is separated from the body ... that what happens after death ... no one has asked.
The difficult question returns again, which was discussed above (T. I, No. xx, p. 86-89-95) about the difference between the atma, the soul, and the body, the nature, with a different outcome. The state of the dead is unknown, that is, to the common mind of men.
Lin. 10; that is also incorruptible; read: him also corruptible.
Pag. 305, lin. 2, 3: whosoever shall live one hundred years.
The life of a man of one hundred years, at the time of [x] Djedashter, or Abraham, 17th, 18th century before the Christian era assigns the epoch of this Oupnek'hat.
Lin. 19; p. 306, lin. 3: with (in) the degree of becoming extinct. . . he was not satisfied.
The pleasures of this world, the longevity of life, their intrinsic vanity, the danger of enjoyment, the influx into the soul, the insatiability of those who enjoy it, the proven uselessness.
***
No. 150
Pag. 307, lin. 3, 23: in the world there are (are) two things ... the difference between day and night.
The goods of the two worlds, distinct from each other, opposed to each other, could not be set forth more clearly, more expressively, the reward of their search, their passion for study. Here he returns to the above-praised p. 683): No one can serve two masters. . . God . . . and mammon.
Pag. 308, lin. 1, 2, 9, 13 learned .... cause of foolishness. . . there is no other existing world ... they fall into the bonds of death).
At the time of this Oupnek'hat the Sadducee Indians, denying the second world, the second life, affirming that only the present exists, therefore I escaped death.
Lin. 14, 15, 21, penultimate: the knowledge of the truth ... they do not understand. . . if you point .... it is deficient. . . . It is necessary that he should not make resistance to the appointment of the director, with the argumentation of his intellect. (Baiad ke erschad morschedra bedelaiel akeli khod rad nakonad.)
The existence of two worlds, the great difficulty of knowing the difference. In this matter, training, a learned teacher is first of all necessary; without this teaching, even the most devoted student of the right path will never know anything about that matter; but it is unlawful, as has already been said, to oppose the vain arguments of reason to a leading and teaching teacher.
Pag. 309, lin. 6, 7, 12, 13, 15: the corruptible world ... is not suitable for the binding of the heart ... the treasure of works ... )?
The imperfect cannot reach the perfect: the key of Indian teaching. It is necessary to rise to the Supreme Being immediately, without the aid of works.
Lin. 16, 21: I also, that this work ... had been rendered
The king of death himself, the greatest Mokel, the angel, limited to happiness, the lesser, bound by the fact that he had reached the supreme being by means of works. Here, as above (No. cxlviii, p. 295-297; Animadv. p. 686), it was said of Andr, fire, and wind, that the various [x] degrees of the governors of heaven are the reward of a certain action. Thus the heaven, whose eminence was known, the earth, for perfect liberation, adhering to one God, and escaping from his form, was given an example. To observe the severally repeated faces of the whole nature colliding in the same.
Pag. 310, lin. 5, 11, 13, 17, 19, 21: because of the being that you made to pass (berai dzati ke goudzaschteh, it can be translated, because of the being that, of course, since because of that being you left that step). . . to know . . djiw atma ... and the body, which has vanished ... they do not know that it is atma ... separated as they knew.
[x] djiw ama, which is the same as the atma, separation from the body, diversity.
Pag. 311, lin. 5, 6: Oum. . . Pranou is Brahm.
Oum, Pranou, in one word, the supreme Being, rendering its nature supremely, expressing it, as among the Jews Jehovah. 1 [Vaiomer Elohim el Moscheh Ehehie ascher Ehehie va iomer coh tomar libnei Israel Ehehie schelakhani aleiken .... Jehovah .... Exod. 3, 14, 15.] God said to Moses: I am who I AM. He said: thus you shall say to the children of Israel: who sent me to you. . . Jehova.
Pag. 311, lin. 22, 25: No one can kill a soul; and let not the soul be slain; and to kill and to perish (being corruptible) is over the body (belongs to the body), not over the soul, which is the atma. (Na kasi djanra mitevanad koscht o nah djan koschteh mischavad o katel o fena bar badan ast nah bar djan keh atmast.)
The immortality of the soul, its diversity, separation, division from the body, which can only perish by nature, is taught didactically.
Pag. 312, lin. 10, 11, 20, 21; the atma comprehends itself .... Whoever [x] desires (desires) the atma, he obtains the atma [x] atma; and the atma himself showed his form with him (him). (Atma khodra khod mifahmad . . . har ke atmara khahed ou batma atmara dar miiabad o atma khod ssourat khodra ba ou minomaiad.)
Two key Indian systems: 1.a; Atma alone understands itself: 2.a; whoever [x] wants to grasp the atma, he grasps it with the atma, [x] the atma with the help, [x] the atma that manifests itself to him. With a single glance, the created mind escapes from the uncreated: in itself, looking inwardly, the soul becomes the source of souls: true, if it can be done!
Ibid. lin. 27, 28, 29; p. 313, lin. 2: all the world with a place (vice) of dry food [x] atma; and death with the place [x] massaleh (seasoning . . .) .... which place is it?
Just as sauce, by dividing the parts and serving the digestion of food, makes it fit for the body by nourishing it, renders it suitable; thus death, by the destruction of the world, by the separation of its elements, makes him [x] the soul of the soul, one and the same with it.
It is the place of bodies: further, the body, like other beings, absorbs the soul; immersed in it they do not occupy a place, they are not in a place: therefore the atma itself is without place, dwelling alone in itself, everything, in everything, everywhere, nowhere.
These things are to be meditated upon, almost to be known. Who will fully understand?
***
No. CLI
Pag. 313, lin. 6, 7, 11: (in) the middle of the hole of the heart ... two souls are (are) ... both in one other are (har dou dar iek diguer and).
Again [x] djiw atma with pram atma, in the heart of man a coalition, unity.
Lin. 15, prat atma; read: pram atma
Pag. 314, lin. 18, 19, 25, 26: to obtain a degree ... a veil ... of three (3) qualities.
All creatures, all beings, prevent access to the Atma, by degrees, from the simple sense, to the three qualities of the unique Being, as if covering it with a veil.
Pag. 315, lin. 6, 11: they collected their senses as they did. . . . they create a collection of souls destroyed in the atma.
To annihilate these different parts of man's being, these agencies, one in the other, and the ultimate collection of souls, gradually in the atma, in the same order as that which was said above, excepting the three qualities of the first agent, there is nothing else but to the atma, as a source. to relate, to look in it, to recognize it as separate from it, to meditate on it, and therefore to look at it only in them, in everything.
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No. CLII
Pag. 316, lin. 14, 15, 16, 20: Tov atma that (if) every person does not see, the reason is .... from his side .... he made them tending outside .... not except by the will of God, one of the wise (danaian) . (Atmara keh hameh kass namibinad sabab an ast ke atma havas anha az ttaraf khod bargardanideh be ttaraf biroun motavadjeh kardeh ast . . . illa maschaat ellah ieki az danaian ...)
See (above, T. I, No. xl, p. 214; above, No. lxxxviii, p. 6, 7; No. xci, p. 17; No. cviii, p. 92) the action of God necessary for doing good; turning man away from that action; leading to error.
Lin. 23, and I was not known; read: and do not know (na danaian).
Pag. 317, lin. 3, 4, 6, 7, 10, 11: That which ... is of the senses, and taking color ... djiw is the atma ... the senses proper actions ... is in everything.
From the fact that the atma executes all the actions and sensations of the five senses, while each bodily sense experiences its own sensation, and that alone; the atma itself, everything, in everything that works, the separation, division, diversity from the body is concluded.
Ibid. lin. 21, 23, 25; p. 318, lin. 2, 3, 10, 15, 24; page 319, lin. 10; Creator (in my ms. Creatorem, Afridgarira), (to the creator; read, that to the Creator) .... to become bound .... Haranguerbehah .... is the atma. And the fire ... and the sun ... that place, he himself is that atma ... I am that ... is the atma of that one.
The Creator, bound to his creatures, the elements, the stars, their form, the very place, the space in which the stars revolve, is that man himself, his productions, his qualities, just as rain falls on a mountain, falling from it.
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No. 33
Pag. 319, lin. 21: Let it be in a house that has eleven (11) doors.
Two eyes, two ears, two nostrils, a mouth, two pubes, pores of the skin (above, T. I, No. lxii, p. 303), and the way of the brain, through which the djiw atma, at the time of death, exits (ibid. N .° lxxiv, pp. 353, 354; No. cxiii, p. 141; No. clv, p. 326; No. clxiii, p. 363), there will be eleven doors of this house (of the body).
Pag. 319, lin. 25, penultimate; page 320, lin. 1, 2, 10: Atmai, that which vanished ... in the midst of the sun ... in fezza ... became the water of life, in the leaves [x] soum ... in the mountains that is all atma.
Atma, the ultimate annihilator of all, drawing into itself, manifests itself in different creatures.
Pag. 320, lin. 10, 11, 15: He is going to make the wind fly. . . apan .... Man is alive in so far as he remains alive (through) pran and apan.
Atma makes respiration and the digestion of food, which is the cause, the means, of man's life.
Lin. 13, 14: And after passing away from [x] ... the body ... the rest remains, he himself is the atma. (O baad az goudzaschtan baki badan o motaferak schodan havas antscheh baki manad haman atma ast.)
A new [x] declaration of the atma, or soul, of the dead body, of the survivors, who are different from it.
Ibid. lin. 26, 27, last; page 321, lin. 2: At the time that, in sleep ... Porschi ... is Brahm ... he himself is atma.
Different [x] atma, in sleep, under the watchful guise of Porsche, operations.
Pag. 321, lin. 3,7, 14, 22: As one fire. . . one wind... one sun... and that one atma.
By comparing fire, bread, wind, and sun, [x] the atma is shown to be one and all, each and every one; and hence there is no deficiency, vice, impure thing, imperfection in him.
***
No. 44
Page 322, line. 18, 19; page 323, lin. 1: The world is a tree, whose root is above, and whose branches are below (are) .... astenteh .... The root ... is Brahm.
Presenting the figure of one being. A tree, whose root is Brahm himself, above; branches, properly speaking, the world below, in perpetual motion, subject to corruption and change.
Astenteh, from a privative, and stenteh: not standing. Samskretice, stanbaha, column. Stanbha karanam, to render immovable. Astaver, an inanimate being; trees: that is to say, that the soul, the movement of the beginning, remains in rest.
Lin. 20: it is not capable of corruption; read: it is capable of corruption; the hay is pedzir
Pag. 323, lin. 11, 12, 13: Fire, from the fear of it (az tars ou) . . . . the sun ... death, from the fear of it.
A singular concept: the movement of beings, the action of agents, even the action of death, represented under the form of a being of supreme fear; which, therefore, the agents of different orders, unless they first feared, would not complete the work prescribed for them. From this we may infer the inertness of nature, which abandons the rest as if by invitation.
Lin. 21; it is necessary that, in the mirror of his pure intellect [x] he sees the atma manifestly (apparent). (Baiad ke dar aineh aakel pak khod atmara zzaher bebinad.)
The understanding is the spiritual mirror in which the soul paints itself, just as in a material mirror sensible things, placed from the opposite side, form their own image; by which things are expressly distinguished, the object (atma); an image of a thing, a subject (represented atma); mirror (understood); and seeing (djiw atma man).
This text clearly conveys the origin of knowledge. The atma in the intellect, which is the atma and the djiw, is clearly depicted: above (No. cli, p. 313), both are in one and the other. Furthermore, the atma includes all cognitions; He imagines them in the intellect, as [x] djiw part of the atma: which, indeed, either of external objects, with which, in themselves, thought, cognition, knowledge have no reason (perceptibles are divided from the atma, p. 324), by occasion, or alone [ x] atma, guided by no one, (N. Clii, p. 317) offer themselves by the action of the heart and mind. Truth, atma, the spiritual self, not sense (material things arise from the elements, No. cli, p. 314), the thing, the image, the mirror in which it is painted, the act of the seer, the seer himself, all finally, in a certain way, perceived by the attentive meditator , although it survives the common mental trap, it works.
Pag. 323, lin. 20; p. 324, lin. 2, 3, 4: Just as in a mirror. . . in stirred (turbid) water. . . with the world . . [x] They have reached Brahma, the truth (being) like light, and they are to see the world like shadow. (Hakra metsel roschni ve aalemra metsel saheh khahand did.)
Four modes of vision, of knowledge. Two more important: the first in the mirror, of the doctors; the second, [x] salekan, seeing being like light, answers [x] face to face ([x]; 1 Cor. xiii, 12) of the Apostle.
But in truth, these four [x] atmas, that is, being, beings of every degree, kind, ways of seeing, and the activity of the senses, clearly exclude those separated from the atma, as has been said.
Pag. 324, lin. 14, 17, 21: higher than the senses, is the heart. . . of the three qualities... let him be freed.
Above (No. cli, p. 314), six kinds of beings are named, with which, as you would like, the one being is covered, and thus escapes the eyes of the mind. In the number of these there are three very attributes, creation, preservation, and destruction, on which, if a man wishes to acquire the true knowledge of that being, he must not dwell too much, since they are merely appearances.
Lin. 22: Djoun .... makt is.
Samskretice, jivanai, I am alive, I am happy. Hence, above, No. cxvi, p. 150, remove the marginal note; and linen 26, instead, oi djoun (djenian) makt (blessed or not blessed) become; read: they become djioun makt (blessed in life).
Pag. 325, lin. 16, 17: otherwise from that ... which they say: you have (existed) not power said. (O begheir az ankeh begouiand hast natevan goft.)
Only with the help of the Supreme Being can they say and know God as he is.
Ibid. lin. 21: And the way [x] to find that, is two divisions (two species): or that with the shaft (existence) of it. ... he knew the power . . . or when [x] far away to make foolishness and not knowledge, to be itself [and] [x] its form. (Ia bedour kardan djehel o nadani aain ou schodan.)
The first method of discovering the unique being is through a mirror (above, p. 323); the second, [x] salekan; being, like light, seen by science.
***
No. 150
Pag. 326, lin. 4, 5, 9, 10: in this very world without death and liberated (absolutely) be (dar hamin aalem bimarg o restegar mischavad) .... the beginning (assel) of direction ....
The key to the Indian system. First of all, to know for certain, to recognize, even in this world, that man is free from desires, absolutely superior to them, happy, immune to death, that is, in intimate union with [x] atma.
Pag. 326, lin. 19, 20, 22, penultimate, last. Porschi, that he is in the midst of all hearts ... and djiw is the atma of every (thing) ... that having a sheath of straw (grass) ... separate from the body he knows ... he knows without ceasing.
A soul different from the body, separate, could not be explained in a more excellent way: just as grass is covered with a sheath, a skin; so the body and the soul are of an entirely different nature.
Pag. 327, lin. 17: this enmity should not be entered into (in) aadavad dar naiaiad.
That is, let him who hears the aforesaid instruction, let not the king of death be an enemy, let him not bring him trouble: let that man not die; at least against the established order of nature.
***
OUPNEK'HAT 38.um, ANANDBLI.
No. 156
Pag. 328, lin. 2: Anandbli.
Samskretic, anand, rest; below (No. clvii, p. 322), joy, the fifth treasure, the apex and reward of the four other internal treasures of man: bhilam, the bone; that is, the mouth, the mouth; a state of joy, rest, and happiness. This sense initially corresponds to the matter of Oupnek'hat, where, under the protection of great agents, unitary rest is invoked.
Lin. 5, Meters.
Samskretice, a mitre, a friend, an associate.
Ibid. lin. 6, Ardjmam.
Samskretice, ardjman, the sixth name of the sun. Mahabar. 13 porb. fol. 659 r.
Pag. 329, lin. 7, 8, 12; Brahmi .... Bhout akasch .... the wind ... was appearing to all living beings.
Bhout akasch, which includes the four elements, will be the first material; whence comes wind, or air: from wind, fire, and so on, one from another, until food, from which man and living things are called appearances. Air, therefore, as above (No. xxxiv, p. 190; No. xxxiii, p. 196, 197; No. xxxix, p. 203), the principle of material things.
Pag. 329, lin. 13, 14, 15, 16: all living things from . . part of the food . . djiw atma ... is flying ...
That is, djiw atma, which properly constitutes living things, gives them life, is the form of the principal part of food: from that part all living things proceed. Hence follows the vivifying and, as it were, spiritual, action of the purer part of food, which separates it from simple matter. Indeed, what is the reason, in itself, of coarse food, for the life of the animal? Thus, in Indian theology, the movement of all nature, life, is referred to the atma, through djiw atma, from which it is not different.
Ibid. lin. 26, 27: the products of food become ... (they change) living things and vegetables successively, the change from one to the other is clearly and distinctly declared.
Lin. penultimate, last: food is the medicine of every (living thing). (Gheda davai hameh ast.)
Nothing, in sensible nature, is immovable and stable: everything grows or withers: man himself, being born, dies; that is to say, he is suffering from a disease which, if he had not been immediately remedied, death would scarcely have overtaken the newborn. That remedy is food, nourishment, until old age, when the body is decaying, and the internal heat is gradually failing, the remedy is torn into pieces by use, no longer vegetative, has no effect, and the disease becomes fatal, necessary. Therefore the name of medicine is rightly given to food. By this name is indicated the mode of taking; namely, out of necessity, moderately, not for the sake of pleasure, but simply as a remedy; but according to the Indian philosophy, which acknowledges the original power in all things, that medicine, food, food, djiw atma, is Brahm himself: man eats him; he lives by it.
Pag. 330, lin. 4, 8: [food] ... eating and eating everything.
They eat all food and descend into food: their bodies are cut into small pieces by putrefaction, they give rise to vegetables, they are converted into them, they are absorbed by them; and therefore the living creatures ate the very food that they ate, by which they lived.
Lin. 7: [breathe].
Samskretice, anscham, a part, a portion of the whole: anschaha, a part, a division; cooked areca, cut into pieces.
Food, as has been said, is separated into parts, cut up, it nourishes and swallows the whole.
Lin. 10, 13, 14, 25, 26: the treasure [x] pran is, and from the treasure [x] pran, this body.... pran is the wind with the place (vice) of the head of the body.... pran, the life of all (being) is
[x] Pran, by breathing, the body exists: all the winds, in the body, as djiw atma, create a kind of flight, impart life to the animate, manifest the living.
Ibid. lin. the last page 331, lin. 1: with pran ([x] Brahm), read: with pran ([x] pran).
Pag. 331, lin. 5, 6: The treasure of the body ... atma ... is the form [x] of prana; the body represents food; his atma, djiw atma.
Of course, in the treasury of the body, that is, in that body (below, No. 158, p. 337), which is constituted by food, djiw atma is the treasury of air, whence the breath by which the body lives.
***
No. 157
Lin. 9, 10, 11, 25: In the middle of the treasure [x] pran ... of the heart is ... volatile ... treasure [x] kian.
That is, in breathing, the heart itself; that heart, where the intellect, kian, knowledge. From there, he was restrained under the form of a bird, and the four parts of Beidha are assigned to him.
Pag. 331, lin. 19, 20: heart, and speech with it. . . he did not reach ... over ... he returns (bar migardad).
The understanding and the word, being unable to reach the highest, return back to themselves exhausted.
Lin. 27; page 332, lin. 3, 10, 12: faith. ... (where he resides) ... verified knowledge ... all sins ... as far as he did.
[x] kian, a description of verified knowledge: faith, works, righteousness, immersed in the Supreme Being, the understanding of all things, beating sins from afar: these are very removed from the fanaticism of false spirituals.
Pag. 332, lin. 15, 16, 18, 19: the fifth treasure is anand, and it is the form of joy .... with the place ... [x] is its atma. . . . love...
In certain knowledge [x] atma, true joy, perfect, in the possession of the object, joy.
There are, then, five treasures in man: 1.us, food; 2.us, pran; 3. us, of the heart; 4. us, certain sciences; 5. us, at rest One is the form of the other, it produces him, he promises: which indeed all are resolved into one Brahm.
No. 158
Pag. 333, lin. 2, 7, 8, 9: the last: He did not know .... he wanted ... to become visible, when he himself ... became a maschghoul ... he made it visible.
An arduous and previously discussed question is here treated; that is, who has reached the supreme Being? who knew it, or who did not? A response based on the nature of the first Being. His essence, as existing alone, proceeding from outside himself, everything and nothing, providing opposites, and for that reason innumerable, is explained. The production of entities, with the maschghouli for themselves (above, T. I, No. 70, p. 323) had made a single being, a true emanation, a simple appearance.
Pag. 333, lin. 17, 18, 19: it also becomes straight; and a lie also becomes ... and the opposites collected in it are returned, from this respect ... they know all the truth ... (O rast ham schod o dourough ham schod .... ve azzdad dar ou djamee gaschteh ast az indjeheteh hamehra hak midanad.)
Considering the essence of things more deeply, there is nothing in itself according to the common meaning of the words right, wrong, good, and evil. Being, or rather Being, is unique. This is true, hak; nothing more
Similarly (p. 337, lin. 23, 24, 25): "The scholars and the unitarians both know that pure and evil work (this) is atma. Anyone who knows this way, pure work and his evil work, becomes atma. This word Oupnek 'hat is; that is, the secret must be covered.' (Aarfan o mohedan aamel neik o bad har doura atma midanand har keh intschenin bedanad aamel neik o bad ou atma schavad in sokhon Oupnek'hat ast iaani sar poschidan ast.)
The truly learned know that the qualities which only cover the substance, cover it, and penetrate it, are all one and the same atma, and therefore the good and the bad atma. But in truth, abused by fear, the lofty and abstract dogma must not be delivered to the minds of the common people. Oupnek'hat, that is, to cover the secret, to hide.
There is nothing, then, outside that absolute Being: the rest is relative in itself; but supposing the actual organization of the world, necessary. Whence truth and falsity, good and evil, in the present state of earthly things, the origin, distinction, reward, and punishment, being left to deeper and as if otherworldly thoughts, are eloquently set forth.
Pag. 333, lin. 21, 22, 24, 26, 27: first from the production of the world, when there was no name and form....the qualities of the hidden being...the being hidden in the qualities was rendered. From this point of view, qualities are also (being) true. (Peisch az paedaesch aalem tschoun nam o ssourat na boud hitsch naminamand tschoun nam o ssourat zzaher schod nam o ssourat hast namoud iaani an zaman ssefat dzat penhan houd badazan keh nam o ssourat zzaher schod dzat dar ssefat penhan gascht az in djehet ssefat ham hak ast .)
There was nothing outside the one Being, name and figure (above, T. I, No. xxii, p. 100, 101); the qualities of that Being were not apparent; only, it was invisible then. Through the name and figure, which are proper to particular beings, as it manifested itself, the qualities, that is, the hidden self with the qualities, appeared. and therefore the qualities which show it are true being, true substance, since without a subject there is no quality.
Indian key system. Quality and being are one and the same, truly, as being, substance; in so far as covering it, existing by it, supported by it: therefore the same reason, relation of these qualities, to each other, to the first Being, as if they existed separately, independently; the same duties, duties, laws, and rights. Hence, even in Spinosism (the name of the earth of feeble minds), the same arrangement and distribution of things, both spiritual and material, as in a general system, recognizing particular beings; the same among moral men, etc.
Lin. last: soukrat
Samskretice, soukroutam, virtue, work arising from virtue, virtuous, good.
Pag. 334, lin. 1, 8, 9: that is the principle of all tastes.... he makes all joy enjoyable.
Being that which, through qualities, or singular beings, makes itself sensible, though hidden, is the author of all tastes, material and spiritual sensations.
Pag. 354, lin. 23; page 335, 336, lin. the last page 337, lin. 2: (exposition) of that form of joy, it is .... there is one joy ... from this joy.
In order to give man, being the only supreme knower, the true idea of happiness, the man is depicted as happy in this world; , from a perfectly happy man, to the level of [x] kandherp, the lowest [x] of the Fereschtah race, and from there to Brahm himself, that is to say, ascending twelve degrees of happiness, the ultimate, supreme joy is the very [x] of Brahmi (God) and [x] porschi , which is in the heart of man, and the porsche, which is in the sun: other joys, [x] Haranguerbehah himself, which is a collection of simple elements, only a part [x] of Brahma, and therefore of the joy of a man who knows God correctly.
The method of the Indians is to be observed here, by adding several of the lower degrees at the same time, to produce something higher: in equal proportion, by joining the same sum to itself, and to the product of the first, they gradually arrive at immense quantities, infinite numbers, which they present as real.
It could be such, it will be seen below, [x] the formation of four djogs, if they really constitute four ages.
Pag. 335, lin. 7, 26; page 336, lin. 2; he has become ... he has arrived ... he has obtained
By good works, a person can become kandherp, Fereschtah, adjan diw, kram diw. They are also by nature, not by merit of works, of the same kind of Genius.
Adjan diw, that is, the soul of diw (effected).
Kram diw. In Samskretice, kram aha, an order, obtained by degrees in order (according to [x] selouk).
Pag. 337, lin. 3, 4, 15 Whoever this joy ... the treasure of the body ... is made without movement.
The five treasures mentioned above; bodies, in which prana (air, spirit), hearts, whose sure verification (sure profession of truth) is, hence the highest joy; all these, with the same parts of the whole world, attributes, to know one thing, to unite with the Supreme Being and become motionless.
***
OUPNEK'HAT 39.um, BHARK BLl
No. 190
Pag. 338: Lin. 2: Bhark bli.
Samskretice, [x] Bhark, buccea (bait, food [x] Bhark).
Bhark, an ancient man of Indian history. Mahabar. l1 Porb. 2 parts fol. 516 v. 13 fol. 605 v.
Lin. 6, 7, 8; food . . . six things cause [x] to find [x] Brahm.
Six means in which Brahm is found.
Ibid. lin. 12; page 339, lin. 29, penultimate; page 340, lin. 3: Willingness [x] to know . . pure joy is Brahm. . . the form [of joy] becomes great.
The only pure joy, which is in the hole of the heart, or absorption in the one Being, is Brahm: the rest, material and spiritual acts, produced from joy, or being, all things proceeding from it, living in it, destroyed in it.
Pag. 340, lin. 15, 16, 18, 19, penultimate, last; page 341, lin. 3, 4, 10, 11, 12, 13, 14, 16, 19, 21, 22, 23. the body of food ... whoever gives food with it ... never make it repulsive ... water is the food of fire ... fire is the food of water ... earth is food; and bhout akasch eating that (food): bhout akasch .... earth .... they are standing with one another. . . . He does not make a prohibition... he causes a lot of crops... he causes them to come out at the same time... he says that the food is ready.
Food, the body, the air of the body, water, the fire of the body, the earth, the first matter, the abyss: all these things are in each other, they stand by each other; therefore it is lawful for a man to deny nothing purely or fitly to preserve them. Hence the necessity of receiving and giving alms, supported by the nature of things, whatever it is that is given to those who ask: whence the precept of multiplying crops. If there is any evil in the gift, it must be referred to the giver. Indeed, a new system of almsgiving obligation. See and p. 344, 26, 28.
Pag. 342, lin. 1, 12; Power (force, kodret) . . (over) the body
The power of sense, and of the functions of animals, distinct from them, is Brahm: since the active, moving Creator must be himself, since matter is inert in itself, and likewise, in itself, for the work which it produces there is no reason for the sense of the organs, first the Agent, Brahm it is necessary to produce the effect of sensation which is supposed to arise from the organ. Such, indeed, is the power and force of the senses of the One Being, which is really distinct from the senses.
Pag. 342, lin. 11: adhyamata
Samskretice, adhi, excellence, superiority. Adhiata, the knowledge by which the Creator is known. Mahabar. 12 2 parts fol. 512 verso
Lin. 13; page 343, lin. the last: and rest. . . they say aodoulok; that is, maschghouli [x] mokelan senses.
Nature as a whole, individually, taken by its parts; the force producing the meteors, the meteors themselves; souls; dispositions of the body, produced by certain acts; all Brahm they are: whence the very pleasure of carnal copulation, even if suffused with a certain shame, wrapped in a certain ugliness, whether in the body or in the soul, Brahm is the first Agent (and pleasure etc. p. 342, last line ... maschghouli causes; 343, line 5, 6. O ledzati ke dar mobascherat zan hassel schavad metsel ledzat anzal nottfeh o ledzat hassel schodan farzand saadatmand ke arzoui pederira baad az fot peder bararad o serouri ke dar anvakt baham mirasad baiad ke anra ham Brahm danesteh mashghouli konad ); with that sensation in itself, produced by touch, and that which pertains to the cause, is something spiritual, just as others, taste, hearing, smell, sight, and all the powers, the virtues of the senses, pleasant or unpleasant (p. 339, line 7) , be Brahm himself: but since they are the qualities of the soul, and the qualities themselves, even if they are accidents (above, No. clviii, p. 333), are also the true being, the naturally assumed quality on which it rests, inherent, the same being, the same substance with itself efficient, none of the Indian system can follow, as to character, loss. The same, as I have already observed, between these qualities, which, although separate entities in the subject, are supposed to be singular, and between real substances, independently existing in themselves, reason, the same duties, and duties are established. Nor is there any less difficulty in admitting the creation, preservation, control, liberty, merit, and punishment of separate substances, than in the hypothesis of a single substance multiplying itself by its qualities and accidents.
First of all, the pleasure of carnal things should not be taken for its own sake, but for the sake of procreating children.
Pag. 343, lin. penultimate: aoudoulak (read: aoudoulok; Aoud, the world).
Samskretice, avadam, I said, I called, I wanted. Ava, an adverb of perfection, negation, de, in: that is, belonging to a more perfect world: maschghouli [x] agents, namely the mokelan of the senses, which are superior to the body itself.
Pag. 344, lin. 3, 4: Brahm, and the light that is in the sun, and the light that is in the middle of the heart, let him know one.
In these words the nature of human knowledge, from its origin, will be taught. From Brahm is the light of the sun, and the same as himself, emanating from him, resides in the heart. She is the true light [[x]. JOHN. 1, 9.], by which he enlightens every man who comes into this world, not by the senses, by external objects, by experience, by argumentation, by the reflection of reason in himself, but by pure insight [x] djiw atma, which although bound and particularized, is one and the same as atma is free, universal.
This light, the companion of life, is implanted in the man who is being born, and for the successive development of the parts of the body, both by itself and by the action of the senses, it is manifested.
Lin. 5, 15, 17, 18, 19, penultimate: The treasure of food ... takes the shape. . . ha . . (aou) . . . hey . . I am food . . I am the whole world.
Mad, then, is a threefold pronunciation of the word; ha, ha ha ha pronounced.
Again, to unite himself, his body, his soul, his faculties, his affections, with the same of the whole world, himself all doing, food, eating food, etc. to pronounce it three times, with the words ha, hai, aou, which turn to Oum. And Oum itself [x] Oupnek'hat (p. 345, line 4) ends.
Ha. Samskretice: ohong, I
Lin. 19, this word; read: this voice
***
OUPNEK'HAT 40.um, BARK'HEH SOUKT.
No. 160
Pag. 346, lin. 2: Bark'heh soukt.
A happy man, a kabir man. Samskretice, souk'ha, happy. The production of things [x] is attributed to porsch: whence it should perhaps be read Park'heh; which indicates that the creation of beings was completed when he stopped. Mahabar. l2 Porb. 2 parts fol. 556 r. v., 449 r.; park'houtam, great of the great, id. fol. 559 r.
Lin. 4, 5, 7, 8, 11, 18, 23, 25; page 347, lin. 5, 6, 9, 27, the last; page 350, lin. 9; One porsch ... heads ... eyes ... (filling the world) ... whatever it is ... three feet. . . . akar .... Rak Beid .... the production ... brings the breath over. . . . at the time when again ... vrateh of production ... Man ... animals ... become a product ... he knows his shape (to be).
The whole of nature, under the figure of one Porsche, an immense person, who has infinite members, senses, refers to the whole world, whatever is, was, will be, is itself; which has three feet, creation, preservation, destruction, under the emblem of the three mother words oum, a, ou, m; 3. the Beid; 3. the movements of respiration, aspiration, retention, and expulsion of the breath; which successively forms a new world, elements, movable and immovable, men, various animals; and thus it multiplies without end, without limit.
Lin. 2.5: man is kabir (great).
The world, the great man (soukha, the happy man; Brahm).
Pag. 349, lin. 6, 15, 16: Haranguerbehah also dies .... Pradjapat in [x] Haranguerbehah let .... not become a product. Haranguerbehah, as is well known, is a collection of simple elements, even for the cost of Pradjapat, that is, a collection of compound elements. With any renewal of the world, another Haranguerbehah (another collection of elements, arrangement), after the previous dead one (p. 347), is produced, brought forth; Pradjapat, or the collection of compound elements, included in the collection of simple ones, appears after it, as if formed, not produced.
Pag. 349, lin. 23, 25, 26: The sun ... from all Fereschtehha long ago became a product, and is a particular light of a nurturer (conservator) (dzereh az nour parvardgar ast).
The sun was produced before the angels; his light, Brahm himself, is a particle of the first light.
Ibid. lin. the last Brahmdani, read: Brahm dani.
Pag. 350: lin. 4: these two virtues (qualities), she is the wife of the sun (har dou kowat zon aftab ast).
The qualities [x] of Deiouta being their wives, has been observed several times.
Ibid. lin. 5, 6: and the earth and the sky are made of the open mouth (dehen va kardeh) of the sun.
That is, between the earth and the sky, as in the mouth, the earth on the lower lip, the sky on the upper, in open space, the sun completes its revolutions.
OUPNEK'HAT 41.um, DJOUNKA.
No. 161
Pag. 351, lin. 2: Djounka.
Samskretice, djangam, that which moves, goes, goes. Or soukha, a happy man.
Lin. 5, 6, 7, 12: the soul has eight feet... twenty-one thousand... it makes... a thread of three qualities.
The five pranas, the winds, and the three qualities, creation, preservation, and destruction, are eight [x] atma, the universal soul (hens), all moving, parts: and (below, No. clxiii, p. 364, 365, and not 1) Said 21,600 times, they are the strokes of breathing, in the space of one day, 24 hours.
Pag. 351, lin. 15, 16, 19, 21, 23: all see . . they do not see .... not knowledge ... without quality, that in the quality of abka (creation). . . . they see .... saw (to see)
They see a single being, in the midst of the house of the heart; its creation is a quality, the effect of quality: they do not see, since, in truth, what it does externally is a mere imagination, a mere phantasm, it does not exist in itself. Therefore, as long as it does not arise, error disappears, ignorance, nothing, they do not see.
Lin. 25, penultimate; page 352, lin. 4, 5, 6, 7, 10, 14: maya, which is eternal love, and the product of which is imagination, ... here maya does not have any action, he himself with himself ... and it has also been shown ... form of science ... three colors
Maia, eternal love, eternal propensity to come forth, to produce abroad, devouring phantasms, concealing the true being, clouding it; it is neither able to act in itself, nor to show anything outside: only desire. An enhanced form of science, it works with three colors, creation, preservation, and destruction. And yet all this, nothing, pure spectacle.
Pag. 352, lin. 15, 18, 19, the last; page 353, lin. 3, 4: This female cow, Kam dehen ... without choice ... they drink ... with choice ... [x] atma great light ... because of him they do works.
Kam dehen, a cow, a wonderful cow. Mahabar. 13 fol. 714 right.
In Samskret, kam, the desire of the heart: dehen, giving. Kam dehen, nothing but maya, equal in all. All beings, sucking its milk, take the pleasure of the senses; that is, they become appearances, nature. But the only Being, the atma, its originator, because of its pleasure, produced it, is also in it. Freely meditating on creation, he is the first to enjoy it; He appears abroad, recognized in him by the truly learned, who do works for his sake.
Pag. 352, lin. 27; equal, read: equal
Pag. 353, lin. 7, 8: the twenty-sixth .... the twenty-seventh ....
Three qualities for one thing, as in no. (1), taking 25; 26, with the supreme being: 27 things will be numbered with the same three being used, as is customary.
Lin. 15, 16; unique .... duality ....
Of course, atma; atma and djiw atma, or atma and maya.
Ibid. lin. penultimate; page 254, lin. 2: how the bubble of the sea ... is made to be destroyed.
A bubble of water is not separated from the sea, although it rises above it, it is destroyed in it: thus the creature, with respect to the Creator, is a simple emanation.
Pag. 354, lin. 4, 5, 6: a thousand and a thousand times (times) it appears, and a thousand thousand times it is destroyed in it.
It is the succession of beings on the face of the earth; be born, die; to die, to be born; a form of form succeeding thousands of thousands.
Ibid. lin. 16: Djouanka .... asleep on the bed of Being.
Samskretic, soukam, rest; the tranquility of the souk'ham.
***
[English Version]
While, on the other hand, the people, lacking in religion, in the habit of a military life, and committing crimes, which he committed as if drunk, hardly feeling, punishment, suitable, without experience of all institutions, freed from the laws, hardly having regard to parents and elders, unbridled license, under the name of freedom. no concept of devoted, moral, honest; anything, as long as public notice is avoided, is lawful; of the body, of the senses, of the appetite, of the emotions 1 [Journal des Defens. of the fatherland, 2 frim. year. 10. Hamb. Nov. 10 in the Journal des romans, published in Berlin; new ideas on the inclination which unites the two sexes.], the only standard of actions; of the mind, as mere sounds, as of the mere dreams of another life, neither mention, nor memory: whence, first of all, the urgent scarcity of food, frequent voluntary death (suicide) , to squander what had been won, in defiance of the faith of the covenants; Finally, it is the tendency of the present generation to throw themselves into debauchery, breaking their reins.
In this moral and political state of Europe, to offer an ancient and vivid [x] sane description to the minds, to invite the rulers and the ruled to read it, so that they may see and recognize the futility of the things which, like little ones, they are constantly indulging in, and the spiritual good, that is, God to adhere to, only worthy of a man, should they learn that a simple fault in a private man, in the public, especially in a prince, for the results of the outcome, knowing that it is usually a crime, for the benefit of the human species, whatever the high wise neoteric philosophers and politicians throw out to the contrary, it is true to consult.
OUPNEK'HAT 35.um, ARANK.
No. 145
Pag. 286, lin. 2: Rank.
Samskretic, arohana, ascent, to go up; perhaps from the fact that, in this [x] description of sanias, the highest degree of perfection is depicted.
Lin. 8, 15; page 289, lin. 2: sons and brothers . . cause to pass . . let him remain in one place.
A new description of [x] sanias, similar to the previous one.
Pag. 286, lin. 11: bhou lok.
In Samskret, the world of the earth (that is, adjoining the earth): bhour lok. See above (T. I, No. xxxvii, p. 194), the eight heavenly worlds; and (No. lxxxii, p. 384) seven [x] behescht layers. If pour lok is read, in Samskretic, pouranam, to fill; fullness, fullness, satiety; pournaha, satiated, content (paradise of happiness, satiety, fullness).
Lin. 12: sourk lok, behescht, paradise. Mahabar. 12 2 parts fol. 431 v. 441 v.
Meheh lok; samskretice, the great world.
Djen lok; samskretice, [x] djenian, the world.
Atap lok; samskretice, atanam, man's stature, height. (Atap lok, the highest world.)
Lin. 13, such; samskretice, a mole, pasture. Talapage, hat (toque). Tala droumaha, wild palm.
Atal Samskretice, atala sparscham, without a bottom, the density of the forest.
Fight Patal, Samskretice, hell.
Soutal. Schou, doing good to men; name [x] Maha diw. (Mahabar. 13, Porb. fol. 664 r.)
Restal. Floor Samskretice, reschuha, guttur (narrow board).
Lin. 14: Talatal (the bottom of the bottom, the deepest layer).
Mahatal. Samskretice, great tal.
Pag. 287, lin. 1, 20: let him throw the belt ...
It is to be noted that when one completes the belt of Sanias, which is a special characteristic of the Indian Brahmans, he has been enjoined several times to throw it off; so that it may truly be called a free, as if universal, claim to God alone.
Pag. 288, lin. 6, 7, 8: He eats food ... like medicine. (Ghedara bi ankeh ledzat ou beguirad bedjeket dafee gueresnegui metsl dava bekhorad.)
Every pleasure, even in the necessary physical acts, is here expressly and clearly forbidden: food is commanded to be taken as the medicine of death, from the moment of birth, of fatness, of collapsing, and of the body, while it grows, of gradually invading, occupying, retarding the step.
A sound, nothing more, to the ears of Europeans, who only love to gorge themselves on dishes; but teaching teaching the wise man the right use of nature and natural things
Pag, 288, lin. 9, 11: four things... let righteousness be. . . .
Not simple ecstasy, fantastic meditation, spiritual fanaticism, so exalting man that he needs no moral precept. Righteousness (rasti), which includes all the virtues, is one of the four things that a saniasi must keep.
Lin. the last page 289, lin. 1: savan and bhadvan, because the time of violence [x] is to rain.
At Surat, these two months, which correspond to August and September, are the season of abundant rain, the moussom. (Zend. av. T. I, 1.re part. pag. ccclxvii, not. cccxv, not. 1.) Whence we may conclude, in the northern parts of India [x] Oupnek'hat was written. (Supra, T. I, Annotat. p. 612.)
***
No. 146
Pag. 289, lin. 5; page 290, lin. 9, 14, 15, 18, 29: Read (the book) Beid. . . the precept (of the book) Beid is ... every family . . . with the fokera (fakirs) ... his son . . let it be so.
Perfect sanias, rising to the degree of divinity, or from; by absolute denial, or from works, description.
It should be noted, however, that before, having abandoned all, the wise Indian seeks deserts for his family, kindness, and beneficence for the poor: that is, he must first fulfill the duties of society; then he appoints his son as his surrogate, all his rights, to be his own, just as a man going out of the living No. cviii, pp. 82, 83), transfer it to him.
Pag. 290, lin. 26, 27: he suffers hunger ... and does not allow his body to become obese. (Goroschnegui bekaschad o na goudzarad ke badanesch farbeh schavad.)
A fat body makes the soul fat, fat, and incapable of carrying itself to the sublime, of continuous meditation. The abundance of humors drowned, bound to them as if by glue, unable to move wings, to move, bound by earthly, bodily affections.
On equal grounds, indeed, with vices, he is commanded to abstain from the forbidden pleasures of the world, to distribute wealth to the poor, and to perform other works of that kind: but this is not enough for the truly spiritual Indian. He who does not feel the point or the sting of pain or hunger, is not able to know and say that he is patient, just as he is sober and restrained; just as the traveler only knows his strength when, having passed them, he experiences exhaustion.
Moreover, hunger must be tolerated, in order to prove that the soul, which is superior to all the senses, can remain, as it were, stripped of the body.
In the Indian religion, to ceaselessly resist all senses, to annihilate them, is a commandment, a moral war. Furthermore, from hunger, heat, cold, etc. in order that the point may be resounded with certainty, and thus a man victorious in a contest escapes, it is necessary to pierce deeper; for in so far as trouble occurs, simple resistance may be considered an act of a liberal nature; therefore, no merit will arise from it: but although it is forbidden to seek reward in works, and it is constantly commanded to look only to God, nevertheless the Indian is bound to devote himself to meritorious actions.
But he who has attained the last degree of perfection, absorbed in God, does not care about all these things. As if a drunkard (above, No. 338, pp. 243, 244), a stone, a tree trunk, obeys the lawful demands of the body, doing nothing properly, feeling nothing, fixed on God alone, occupied by Him, undisturbed at rest, without the war of the mind with the body , immersed, this angel in the world, God himself.
Only when the healing is complete is the permissive permission, as well as the pleasure arising from it, the cessation of pain, which it is not lawful to seek, nor even to wish for.
This indication of abstinence from all sensibility is in harmony with this emphasis of supreme Truth: 1 [[x]. Matt. 6, 24.] No one can serve two masters: for either he will hate the one and love the other, or he will support the one and despise the other. You cannot serve God and mammon. When this is done, as true Christians should say 1 [[x]. Luke 17, 10.]: we are useless servants; We did what we had to do.
***
OUPNEK'HAT 36.um, KIN.
No. 147
Pag. 291, lin. 2, Kin.
Samskretic, kinam, to drive oneself; relative to No. cxlvii. Khinihi, form, image, object, perfection; relative to No. cxlviii.
Lin. 5, 6, 11, 16: the heart with command and volition, which (whose) movement makes (del be hokhm o khahesch ke harkat mikonad) . . . ear to ear . . the light of the forest
An abstruse and important point of metaphysics. Motion, the origin and cause of bodily action. Sensations, grasped by the heart, do not move by themselves. Movement in nature from itself, none, no action. Everything from the Supreme Being, at the command of the ears of the ears (be hokhm schenvat schenvaiha), etc. hence it proceeds materially as well as spiritually.
Ibid. lin. the last page 292, lin. 1, 2: being, that speech with him. . . . he did not arrive, and that arrived with speech, (dzati ke gouiai ba ou namirasad ve ou begouiai mirasad) .... know that he is Brahm.
They are unable to reach the ultimate sense of being. That being touches them, gives them movement; Therefore, because the finite cannot reach the infinite, on the contrary, the infinite can reach the finite. If it were permitted to examine the matter more deeply, I would inquire how an infinite Being, without parts, can reach the finite. There is no point of contact between the two. If it is, the finite must be admitted on both sides. Everything that looks infinite, either in itself or in external actions, is covered with a thick fog. It is as if we see a shadow from afar; Having thought to see the immense and being itself, we dare to measure its properties by the human standard, the smallest, scarcely being!
In different phrases of this [x] Oupnek'hat place, when it enters with sense, sight, etc., it means: the sense of motion, it reaches him, as we can see from pran (p. 292, lin. 21, 24).
Pag. 293, lin. 13; page 294, lin. 3, 15: if you do not understand . . he does not make an exposition ... (. . . nothing) you are.
He who admits that he does not understand, acknowledges the state of his mind, perceives the request, the question in a certain way; but he abstains from exposition, since the matter which regards the innermost mind, God himself, cannot be expressed in words. But whoever presumes to comprehend the unity of the Supreme Being, the intellect, the intelligent, the intellect, and [x] Brahm, and to enunciate it in speech, does not really understand. A man who is not able to know what is, is in no way capable of knowing: only negative knowledge, understanding, is imparted to him; which, however, includes the truly positive, namely, that he knows nothing outside of the negative.
The weakness of the human mind! in a circle, as they say, the most active character hides in the vicious. Man was created to act. In order to reason, we need a means; namely, by reason, which, if it were permitted to proceed further, might perhaps be found to be proved by some other means.
***
No. 148
Pag. 294, lin. 20; page 298, lin. 15: (narrative) of production ... showing the way of truth. This title properly refers to Adam (p. 295, line 8, etc.), and Aouma, Ama, or Ouha, Eve (p. 297, line 1 and note 1).
In this Brahman, the pride of the angels, the victory [x] Oum due to their tribute, is clearly declared. For the sake of those who were learning, the Supreme Being, under an excellent and terrible form, presented himself to the delinquent angels, to the elements themselves superior, and which could not be known by anyone. But to the humble angel (Andr, the king of the good Geniuses), hiding his former form, he allows himself to be recognized under the form of a sweet woman, Parbati, [x] Maha diw's wife and power, produced by the will of the Creator; that is, the creature, which professes the omnipotent action of his Word, exclaiming: who is like God (Michael; Apocalypse 21:7), shows his nature, his attributes, himself, what he is, working all things in all things, the supreme Being.
1 [x]. Luke 10, 21.] Father, I confess to you, says Jesus, Lord of heaven and earth, that you have hidden this (mystery of predestination) from the wise, and revealed it to little ones. Even the father: because it pleased you so.
Pag. 297, lin. 1, 5; Aouma ... Love
Samskretice, splendor, beauty. Love, new moon.
Lin. 2, 3, 23, penult. the last: Parbati, who is the wife and power [x] of Maha diw (Parbati ke zan o kodret maha diw boud) . . . this very heart . . Adam . . from his volition n (leg n) Aouma produced.
The key to Indian theology: the wives of heavenly agents are their attributes, power, and virtue.
Adam and Aouma (Khava), produced from the heart, by his volition, just as Eve was forged from Adam's rib (Genesis 2, 21-22), offer the first times of the human race, in a manner adapted to Indian mythology.
The fire and the wind, having experienced the superior power and prowess of the Supreme Being (page 295, line. 27; page 296, line. 1, 3, 19, 22), acknowledge and confess their infirmity, and take the first place among the Fereschtegan , as a reward, they receive, they reach Brahm himself: And Andr, who immediately perceives the presence of the Almighty, is given the royal dignity above all.
Power, action from the heart, from djiw atma, not unlike the wife [x] of Adam from volition, arising from his inmost being: but he who these two, djiw atma and heart, which includes volition, knows one Brahm, meditates attentively on this unity, of all living beings he obtains friendship for himself, drives his sins far away, attains stable happiness; but to be observed, by the repression of the senses, by good works, according to the divine word, and combined with its reading, sincerity of heart (p. 298, lines 10, 29), and rectitude, which is the beginning of everything (line 13), always supposed.
Solid, the only true spirituality, which prescribes both external and internal duties, the word of God, not the fancies of the imagination, establishing the norm.
***
OUPNEK'HAT 37.um, KIOUNI.
No. 149
Pag. 299, lin. 2: KIOUNI.
Samskretice, kinvadanti, to talk. And indeed the king's death is a conversation with Tadjkita.
Lin. 7, 8, 9: he sold all his belongings... when he gave to Brahmnan...
This is because 1 [[x]. Matt. 19, 21, 23.] Jesus said to him (to the youth, who from his youth had observed the ceremonial and moral precepts of the law) ....
Amen, I say to you, because it will be difficult for a rich man to enter the kingdom of heaven.
It is not simple, with the Indians and the Christians, the perfection which is enjoined here, the abandonment of goods, wealth. The riches of heaven are difficult of access. The mere economy of the rich, by which he is almost always abused, is thought to be his own, which he received only to distribute to himself and to others. It is safer, therefore, to possess nothing at all, safer than, and more convenient, to be deprived of all possessions by dangerous and unwise management, or by lot, by poor fortune, or by the will of the will.
Pag. 299, not 1, kmihi; read: khinihi
Pag. 300, lin. 3, 4, 13, 23: I am going to give Almout with the king. . . they did not return .... he went before King Almout.
The necessity of fulfilling even the vow of the unwary: in the East a common doctrine which recalls the vow of Jephthah (Judg. xi, 31, 39).
The death [x] of Tadjkita, as a journey to the kingdom of King Almout, is handed down in an eastern allegory.
Pag. 304, lin. 7, 8, 11, 12; page 305, lin. 15, 16; Many say that: whatever it is, this body itself is ... many say that djiw atma is separated from the body ... that what happens after death ... no one has asked.
The difficult question returns again, which was discussed above (T. I, No. xx, p. 86-89-95) about the difference between the atma, the soul, and the body, the nature, with a different outcome. The state of the dead is unknown, that is, to the common mind of men.
Lin. 10; that is also incorruptible; read: him also corruptible.
Pag. 305, lin. 2, 3: whosoever shall live one hundred years.
The life of a man of one hundred years, at the time of [x] Djedashter, or Abraham, 17th, 18th century before the Christian era assigns the epoch of this Oupnek'hat.
Lin. 19; p. 306, lin. 3: with (in) the degree of becoming extinct. . . he was not satisfied.
The pleasures of this world, the longevity of life, their intrinsic vanity, the danger of enjoyment, the influx into the soul, the insatiability of those who enjoy it, the proven uselessness.
***
No. 150
Pag. 307, lin. 3, 23: in the world there are (are) two things ... the difference between day and night.
The goods of the two worlds, distinct from each other, opposed to each other, could not be set forth more clearly, more expressively, the reward of their search, their passion for study. Here he returns to the above-praised p. 683): No one can serve two masters. . . God . . . and mammon.
Pag. 308, lin. 1, 2, 9, 13 learned .... cause of foolishness. . . there is no other existing world ... they fall into the bonds of death).
At the time of this Oupnek'hat the Sadducee Indians, denying the second world, the second life, affirming that only the present exists, therefore I escaped death.
Lin. 14, 15, 21, penultimate: the knowledge of the truth ... they do not understand. . . if you point .... it is deficient. . . . It is necessary that he should not make resistance to the appointment of the director, with the argumentation of his intellect. (Baiad ke erschad morschedra bedelaiel akeli khod rad nakonad.)
The existence of two worlds, the great difficulty of knowing the difference. In this matter, training, a learned teacher is first of all necessary; without this teaching, even the most devoted student of the right path will never know anything about that matter; but it is unlawful, as has already been said, to oppose the vain arguments of reason to a leading and teaching teacher.
Pag. 309, lin. 6, 7, 12, 13, 15: the corruptible world ... is not suitable for the binding of the heart ... the treasure of works ... )?
The imperfect cannot reach the perfect: the key of Indian teaching. It is necessary to rise to the Supreme Being immediately, without the aid of works.
Lin. 16, 21: I also, that this work ... had been rendered
The king of death himself, the greatest Mokel, the angel, limited to happiness, the lesser, bound by the fact that he had reached the supreme being by means of works. Here, as above (No. cxlviii, p. 295-297; Animadv. p. 686), it was said of Andr, fire, and wind, that the various [x] degrees of the governors of heaven are the reward of a certain action. Thus the heaven, whose eminence was known, the earth, for perfect liberation, adhering to one God, and escaping from his form, was given an example. To observe the severally repeated faces of the whole nature colliding in the same.
Pag. 310, lin. 5, 11, 13, 17, 19, 21: because of the being that you made to pass (berai dzati ke goudzaschteh, it can be translated, because of the being that, of course, since because of that being you left that step). . . to know . . djiw atma ... and the body, which has vanished ... they do not know that it is atma ... separated as they knew.
[x] djiw ama, which is the same as the atma, separation from the body, diversity.
Pag. 311, lin. 5, 6: Oum. . . Pranou is Brahm.
Oum, Pranou, in one word, the supreme Being, rendering its nature supremely, expressing it, as among the Jews Jehovah. 1 [Vaiomer Elohim el Moscheh Ehehie ascher Ehehie va iomer coh tomar libnei Israel Ehehie schelakhani aleiken .... Jehovah .... Exod. 3, 14, 15.] God said to Moses: I am who I AM. He said: thus you shall say to the children of Israel: who sent me to you. . . Jehova.
Pag. 311, lin. 22, 25: No one can kill a soul; and let not the soul be slain; and to kill and to perish (being corruptible) is over the body (belongs to the body), not over the soul, which is the atma. (Na kasi djanra mitevanad koscht o nah djan koschteh mischavad o katel o fena bar badan ast nah bar djan keh atmast.)
The immortality of the soul, its diversity, separation, division from the body, which can only perish by nature, is taught didactically.
Pag. 312, lin. 10, 11, 20, 21; the atma comprehends itself .... Whoever [x] desires (desires) the atma, he obtains the atma [x] atma; and the atma himself showed his form with him (him). (Atma khodra khod mifahmad . . . har ke atmara khahed ou batma atmara dar miiabad o atma khod ssourat khodra ba ou minomaiad.)
Two key Indian systems: 1.a; Atma alone understands itself: 2.a; whoever [x] wants to grasp the atma, he grasps it with the atma, [x] the atma with the help, [x] the atma that manifests itself to him. With a single glance, the created mind escapes from the uncreated: in itself, looking inwardly, the soul becomes the source of souls: true, if it can be done!
Ibid. lin. 27, 28, 29; p. 313, lin. 2: all the world with a place (vice) of dry food [x] atma; and death with the place [x] massaleh (seasoning . . .) .... which place is it?
Just as sauce, by dividing the parts and serving the digestion of food, makes it fit for the body by nourishing it, renders it suitable; thus death, by the destruction of the world, by the separation of its elements, makes him [x] the soul of the soul, one and the same with it.
It is the place of bodies: further, the body, like other beings, absorbs the soul; immersed in it they do not occupy a place, they are not in a place: therefore the atma itself is without place, dwelling alone in itself, everything, in everything, everywhere, nowhere.
These things are to be meditated upon, almost to be known. Who will fully understand?
***
No. CLI
Pag. 313, lin. 6, 7, 11: (in) the middle of the hole of the heart ... two souls are (are) ... both in one other are (har dou dar iek diguer and).
Again [x] djiw atma with pram atma, in the heart of man a coalition, unity.
Lin. 15, prat atma; read: pram atma
Pag. 314, lin. 18, 19, 25, 26: to obtain a degree ... a veil ... of three (3) qualities.
All creatures, all beings, prevent access to the Atma, by degrees, from the simple sense, to the three qualities of the unique Being, as if covering it with a veil.
Pag. 315, lin. 6, 11: they collected their senses as they did. . . . they create a collection of souls destroyed in the atma.
To annihilate these different parts of man's being, these agencies, one in the other, and the ultimate collection of souls, gradually in the atma, in the same order as that which was said above, excepting the three qualities of the first agent, there is nothing else but to the atma, as a source. to relate, to look in it, to recognize it as separate from it, to meditate on it, and therefore to look at it only in them, in everything.
***
No. CLII
Pag. 316, lin. 14, 15, 16, 20: Tov atma that (if) every person does not see, the reason is .... from his side .... he made them tending outside .... not except by the will of God, one of the wise (danaian) . (Atmara keh hameh kass namibinad sabab an ast ke atma havas anha az ttaraf khod bargardanideh be ttaraf biroun motavadjeh kardeh ast . . . illa maschaat ellah ieki az danaian ...)
See (above, T. I, No. xl, p. 214; above, No. lxxxviii, p. 6, 7; No. xci, p. 17; No. cviii, p. 92) the action of God necessary for doing good; turning man away from that action; leading to error.
Lin. 23, and I was not known; read: and do not know (na danaian).
Pag. 317, lin. 3, 4, 6, 7, 10, 11: That which ... is of the senses, and taking color ... djiw is the atma ... the senses proper actions ... is in everything.
From the fact that the atma executes all the actions and sensations of the five senses, while each bodily sense experiences its own sensation, and that alone; the atma itself, everything, in everything that works, the separation, division, diversity from the body is concluded.
Ibid. lin. 21, 23, 25; p. 318, lin. 2, 3, 10, 15, 24; page 319, lin. 10; Creator (in my ms. Creatorem, Afridgarira), (to the creator; read, that to the Creator) .... to become bound .... Haranguerbehah .... is the atma. And the fire ... and the sun ... that place, he himself is that atma ... I am that ... is the atma of that one.
The Creator, bound to his creatures, the elements, the stars, their form, the very place, the space in which the stars revolve, is that man himself, his productions, his qualities, just as rain falls on a mountain, falling from it.
***
No. 33
Pag. 319, lin. 21: Let it be in a house that has eleven (11) doors.
Two eyes, two ears, two nostrils, a mouth, two pubes, pores of the skin (above, T. I, No. lxii, p. 303), and the way of the brain, through which the djiw atma, at the time of death, exits (ibid. N .° lxxiv, pp. 353, 354; No. cxiii, p. 141; No. clv, p. 326; No. clxiii, p. 363), there will be eleven doors of this house (of the body).
Pag. 319, lin. 25, penultimate; page 320, lin. 1, 2, 10: Atmai, that which vanished ... in the midst of the sun ... in fezza ... became the water of life, in the leaves [x] soum ... in the mountains that is all atma.
Atma, the ultimate annihilator of all, drawing into itself, manifests itself in different creatures.
Pag. 320, lin. 10, 11, 15: He is going to make the wind fly. . . apan .... Man is alive in so far as he remains alive (through) pran and apan.
Atma makes respiration and the digestion of food, which is the cause, the means, of man's life.
Lin. 13, 14: And after passing away from [x] ... the body ... the rest remains, he himself is the atma. (O baad az goudzaschtan baki badan o motaferak schodan havas antscheh baki manad haman atma ast.)
A new [x] declaration of the atma, or soul, of the dead body, of the survivors, who are different from it.
Ibid. lin. 26, 27, last; page 321, lin. 2: At the time that, in sleep ... Porschi ... is Brahm ... he himself is atma.
Different [x] atma, in sleep, under the watchful guise of Porsche, operations.
Pag. 321, lin. 3,7, 14, 22: As one fire. . . one wind... one sun... and that one atma.
By comparing fire, bread, wind, and sun, [x] the atma is shown to be one and all, each and every one; and hence there is no deficiency, vice, impure thing, imperfection in him.
***
No. 44
Page 322, line. 18, 19; page 323, lin. 1: The world is a tree, whose root is above, and whose branches are below (are) .... astenteh .... The root ... is Brahm.
Presenting the figure of one being. A tree, whose root is Brahm himself, above; branches, properly speaking, the world below, in perpetual motion, subject to corruption and change.
Astenteh, from a privative, and stenteh: not standing. Samskretice, stanbaha, column. Stanbha karanam, to render immovable. Astaver, an inanimate being; trees: that is to say, that the soul, the movement of the beginning, remains in rest.
Lin. 20: it is not capable of corruption; read: it is capable of corruption; the hay is pedzir
Pag. 323, lin. 11, 12, 13: Fire, from the fear of it (az tars ou) . . . . the sun ... death, from the fear of it.
A singular concept: the movement of beings, the action of agents, even the action of death, represented under the form of a being of supreme fear; which, therefore, the agents of different orders, unless they first feared, would not complete the work prescribed for them. From this we may infer the inertness of nature, which abandons the rest as if by invitation.
Lin. 21; it is necessary that, in the mirror of his pure intellect [x] he sees the atma manifestly (apparent). (Baiad ke dar aineh aakel pak khod atmara zzaher bebinad.)
The understanding is the spiritual mirror in which the soul paints itself, just as in a material mirror sensible things, placed from the opposite side, form their own image; by which things are expressly distinguished, the object (atma); an image of a thing, a subject (represented atma); mirror (understood); and seeing (djiw atma man).
This text clearly conveys the origin of knowledge. The atma in the intellect, which is the atma and the djiw, is clearly depicted: above (No. cli, p. 313), both are in one and the other. Furthermore, the atma includes all cognitions; He imagines them in the intellect, as [x] djiw part of the atma: which, indeed, either of external objects, with which, in themselves, thought, cognition, knowledge have no reason (perceptibles are divided from the atma, p. 324), by occasion, or alone [ x] atma, guided by no one, (N. Clii, p. 317) offer themselves by the action of the heart and mind. Truth, atma, the spiritual self, not sense (material things arise from the elements, No. cli, p. 314), the thing, the image, the mirror in which it is painted, the act of the seer, the seer himself, all finally, in a certain way, perceived by the attentive meditator , although it survives the common mental trap, it works.
Pag. 323, lin. 20; p. 324, lin. 2, 3, 4: Just as in a mirror. . . in stirred (turbid) water. . . with the world . . [x] They have reached Brahma, the truth (being) like light, and they are to see the world like shadow. (Hakra metsel roschni ve aalemra metsel saheh khahand did.)
Four modes of vision, of knowledge. Two more important: the first in the mirror, of the doctors; the second, [x] salekan, seeing being like light, answers [x] face to face ([x]; 1 Cor. xiii, 12) of the Apostle.
But in truth, these four [x] atmas, that is, being, beings of every degree, kind, ways of seeing, and the activity of the senses, clearly exclude those separated from the atma, as has been said.
Pag. 324, lin. 14, 17, 21: higher than the senses, is the heart. . . of the three qualities... let him be freed.
Above (No. cli, p. 314), six kinds of beings are named, with which, as you would like, the one being is covered, and thus escapes the eyes of the mind. In the number of these there are three very attributes, creation, preservation, and destruction, on which, if a man wishes to acquire the true knowledge of that being, he must not dwell too much, since they are merely appearances.
Lin. 22: Djoun .... makt is.
Samskretice, jivanai, I am alive, I am happy. Hence, above, No. cxvi, p. 150, remove the marginal note; and linen 26, instead, oi djoun (djenian) makt (blessed or not blessed) become; read: they become djioun makt (blessed in life).
Pag. 325, lin. 16, 17: otherwise from that ... which they say: you have (existed) not power said. (O begheir az ankeh begouiand hast natevan goft.)
Only with the help of the Supreme Being can they say and know God as he is.
Ibid. lin. 21: And the way [x] to find that, is two divisions (two species): or that with the shaft (existence) of it. ... he knew the power . . . or when [x] far away to make foolishness and not knowledge, to be itself [and] [x] its form. (Ia bedour kardan djehel o nadani aain ou schodan.)
The first method of discovering the unique being is through a mirror (above, p. 323); the second, [x] salekan; being, like light, seen by science.
***
No. 150
Pag. 326, lin. 4, 5, 9, 10: in this very world without death and liberated (absolutely) be (dar hamin aalem bimarg o restegar mischavad) .... the beginning (assel) of direction ....
The key to the Indian system. First of all, to know for certain, to recognize, even in this world, that man is free from desires, absolutely superior to them, happy, immune to death, that is, in intimate union with [x] atma.
Pag. 326, lin. 19, 20, 22, penultimate, last. Porschi, that he is in the midst of all hearts ... and djiw is the atma of every (thing) ... that having a sheath of straw (grass) ... separate from the body he knows ... he knows without ceasing.
A soul different from the body, separate, could not be explained in a more excellent way: just as grass is covered with a sheath, a skin; so the body and the soul are of an entirely different nature.
Pag. 327, lin. 17: this enmity should not be entered into (in) aadavad dar naiaiad.
That is, let him who hears the aforesaid instruction, let not the king of death be an enemy, let him not bring him trouble: let that man not die; at least against the established order of nature.
***
OUPNEK'HAT 38.um, ANANDBLI.
No. 156
Pag. 328, lin. 2: Anandbli.
Samskretic, anand, rest; below (No. clvii, p. 322), joy, the fifth treasure, the apex and reward of the four other internal treasures of man: bhilam, the bone; that is, the mouth, the mouth; a state of joy, rest, and happiness. This sense initially corresponds to the matter of Oupnek'hat, where, under the protection of great agents, unitary rest is invoked.
Lin. 5, Meters.
Samskretice, a mitre, a friend, an associate.
Ibid. lin. 6, Ardjmam.
Samskretice, ardjman, the sixth name of the sun. Mahabar. 13 porb. fol. 659 r.
Pag. 329, lin. 7, 8, 12; Brahmi .... Bhout akasch .... the wind ... was appearing to all living beings.
Bhout akasch, which includes the four elements, will be the first material; whence comes wind, or air: from wind, fire, and so on, one from another, until food, from which man and living things are called appearances. Air, therefore, as above (No. xxxiv, p. 190; No. xxxiii, p. 196, 197; No. xxxix, p. 203), the principle of material things.
Pag. 329, lin. 13, 14, 15, 16: all living things from . . part of the food . . djiw atma ... is flying ...
That is, djiw atma, which properly constitutes living things, gives them life, is the form of the principal part of food: from that part all living things proceed. Hence follows the vivifying and, as it were, spiritual, action of the purer part of food, which separates it from simple matter. Indeed, what is the reason, in itself, of coarse food, for the life of the animal? Thus, in Indian theology, the movement of all nature, life, is referred to the atma, through djiw atma, from which it is not different.
Ibid. lin. 26, 27: the products of food become ... (they change) living things and vegetables successively, the change from one to the other is clearly and distinctly declared.
Lin. penultimate, last: food is the medicine of every (living thing). (Gheda davai hameh ast.)
Nothing, in sensible nature, is immovable and stable: everything grows or withers: man himself, being born, dies; that is to say, he is suffering from a disease which, if he had not been immediately remedied, death would scarcely have overtaken the newborn. That remedy is food, nourishment, until old age, when the body is decaying, and the internal heat is gradually failing, the remedy is torn into pieces by use, no longer vegetative, has no effect, and the disease becomes fatal, necessary. Therefore the name of medicine is rightly given to food. By this name is indicated the mode of taking; namely, out of necessity, moderately, not for the sake of pleasure, but simply as a remedy; but according to the Indian philosophy, which acknowledges the original power in all things, that medicine, food, food, djiw atma, is Brahm himself: man eats him; he lives by it.
Pag. 330, lin. 4, 8: [food] ... eating and eating everything.
They eat all food and descend into food: their bodies are cut into small pieces by putrefaction, they give rise to vegetables, they are converted into them, they are absorbed by them; and therefore the living creatures ate the very food that they ate, by which they lived.
Lin. 7: [breathe].
Samskretice, anscham, a part, a portion of the whole: anschaha, a part, a division; cooked areca, cut into pieces.
Food, as has been said, is separated into parts, cut up, it nourishes and swallows the whole.
Lin. 10, 13, 14, 25, 26: the treasure [x] pran is, and from the treasure [x] pran, this body.... pran is the wind with the place (vice) of the head of the body.... pran, the life of all (being) is
[x] Pran, by breathing, the body exists: all the winds, in the body, as djiw atma, create a kind of flight, impart life to the animate, manifest the living.
Ibid. lin. the last page 331, lin. 1: with pran ([x] Brahm), read: with pran ([x] pran).
Pag. 331, lin. 5, 6: The treasure of the body ... atma ... is the form [x] of prana; the body represents food; his atma, djiw atma.
Of course, in the treasury of the body, that is, in that body (below, No. 158, p. 337), which is constituted by food, djiw atma is the treasury of air, whence the breath by which the body lives.
***
No. 157
Lin. 9, 10, 11, 25: In the middle of the treasure [x] pran ... of the heart is ... volatile ... treasure [x] kian.
That is, in breathing, the heart itself; that heart, where the intellect, kian, knowledge. From there, he was restrained under the form of a bird, and the four parts of Beidha are assigned to him.
Pag. 331, lin. 19, 20: heart, and speech with it. . . he did not reach ... over ... he returns (bar migardad).
The understanding and the word, being unable to reach the highest, return back to themselves exhausted.
Lin. 27; page 332, lin. 3, 10, 12: faith. ... (where he resides) ... verified knowledge ... all sins ... as far as he did.
[x] kian, a description of verified knowledge: faith, works, righteousness, immersed in the Supreme Being, the understanding of all things, beating sins from afar: these are very removed from the fanaticism of false spirituals.
Pag. 332, lin. 15, 16, 18, 19: the fifth treasure is anand, and it is the form of joy .... with the place ... [x] is its atma. . . . love...
In certain knowledge [x] atma, true joy, perfect, in the possession of the object, joy.
There are, then, five treasures in man: 1.us, food; 2.us, pran; 3. us, of the heart; 4. us, certain sciences; 5. us, at rest One is the form of the other, it produces him, he promises: which indeed all are resolved into one Brahm.
No. 158
Pag. 333, lin. 2, 7, 8, 9: the last: He did not know .... he wanted ... to become visible, when he himself ... became a maschghoul ... he made it visible.
An arduous and previously discussed question is here treated; that is, who has reached the supreme Being? who knew it, or who did not? A response based on the nature of the first Being. His essence, as existing alone, proceeding from outside himself, everything and nothing, providing opposites, and for that reason innumerable, is explained. The production of entities, with the maschghouli for themselves (above, T. I, No. 70, p. 323) had made a single being, a true emanation, a simple appearance.
Pag. 333, lin. 17, 18, 19: it also becomes straight; and a lie also becomes ... and the opposites collected in it are returned, from this respect ... they know all the truth ... (O rast ham schod o dourough ham schod .... ve azzdad dar ou djamee gaschteh ast az indjeheteh hamehra hak midanad.)
Considering the essence of things more deeply, there is nothing in itself according to the common meaning of the words right, wrong, good, and evil. Being, or rather Being, is unique. This is true, hak; nothing more
Similarly (p. 337, lin. 23, 24, 25): "The scholars and the unitarians both know that pure and evil work (this) is atma. Anyone who knows this way, pure work and his evil work, becomes atma. This word Oupnek 'hat is; that is, the secret must be covered.' (Aarfan o mohedan aamel neik o bad har doura atma midanand har keh intschenin bedanad aamel neik o bad ou atma schavad in sokhon Oupnek'hat ast iaani sar poschidan ast.)
The truly learned know that the qualities which only cover the substance, cover it, and penetrate it, are all one and the same atma, and therefore the good and the bad atma. But in truth, abused by fear, the lofty and abstract dogma must not be delivered to the minds of the common people. Oupnek'hat, that is, to cover the secret, to hide.
There is nothing, then, outside that absolute Being: the rest is relative in itself; but supposing the actual organization of the world, necessary. Whence truth and falsity, good and evil, in the present state of earthly things, the origin, distinction, reward, and punishment, being left to deeper and as if otherworldly thoughts, are eloquently set forth.
Pag. 333, lin. 21, 22, 24, 26, 27: first from the production of the world, when there was no name and form....the qualities of the hidden being...the being hidden in the qualities was rendered. From this point of view, qualities are also (being) true. (Peisch az paedaesch aalem tschoun nam o ssourat na boud hitsch naminamand tschoun nam o ssourat zzaher schod nam o ssourat hast namoud iaani an zaman ssefat dzat penhan houd badazan keh nam o ssourat zzaher schod dzat dar ssefat penhan gascht az in djehet ssefat ham hak ast .)
There was nothing outside the one Being, name and figure (above, T. I, No. xxii, p. 100, 101); the qualities of that Being were not apparent; only, it was invisible then. Through the name and figure, which are proper to particular beings, as it manifested itself, the qualities, that is, the hidden self with the qualities, appeared. and therefore the qualities which show it are true being, true substance, since without a subject there is no quality.
Indian key system. Quality and being are one and the same, truly, as being, substance; in so far as covering it, existing by it, supported by it: therefore the same reason, relation of these qualities, to each other, to the first Being, as if they existed separately, independently; the same duties, duties, laws, and rights. Hence, even in Spinosism (the name of the earth of feeble minds), the same arrangement and distribution of things, both spiritual and material, as in a general system, recognizing particular beings; the same among moral men, etc.
Lin. last: soukrat
Samskretice, soukroutam, virtue, work arising from virtue, virtuous, good.
Pag. 334, lin. 1, 8, 9: that is the principle of all tastes.... he makes all joy enjoyable.
Being that which, through qualities, or singular beings, makes itself sensible, though hidden, is the author of all tastes, material and spiritual sensations.
Pag. 354, lin. 23; page 335, 336, lin. the last page 337, lin. 2: (exposition) of that form of joy, it is .... there is one joy ... from this joy.
In order to give man, being the only supreme knower, the true idea of happiness, the man is depicted as happy in this world; , from a perfectly happy man, to the level of [x] kandherp, the lowest [x] of the Fereschtah race, and from there to Brahm himself, that is to say, ascending twelve degrees of happiness, the ultimate, supreme joy is the very [x] of Brahmi (God) and [x] porschi , which is in the heart of man, and the porsche, which is in the sun: other joys, [x] Haranguerbehah himself, which is a collection of simple elements, only a part [x] of Brahma, and therefore of the joy of a man who knows God correctly.
The method of the Indians is to be observed here, by adding several of the lower degrees at the same time, to produce something higher: in equal proportion, by joining the same sum to itself, and to the product of the first, they gradually arrive at immense quantities, infinite numbers, which they present as real.
It could be such, it will be seen below, [x] the formation of four djogs, if they really constitute four ages.
Pag. 335, lin. 7, 26; page 336, lin. 2; he has become ... he has arrived ... he has obtained
By good works, a person can become kandherp, Fereschtah, adjan diw, kram diw. They are also by nature, not by merit of works, of the same kind of Genius.
Adjan diw, that is, the soul of diw (effected).
Kram diw. In Samskretice, kram aha, an order, obtained by degrees in order (according to [x] selouk).
Pag. 337, lin. 3, 4, 15 Whoever this joy ... the treasure of the body ... is made without movement.
The five treasures mentioned above; bodies, in which prana (air, spirit), hearts, whose sure verification (sure profession of truth) is, hence the highest joy; all these, with the same parts of the whole world, attributes, to know one thing, to unite with the Supreme Being and become motionless.
***
OUPNEK'HAT 39.um, BHARK BLl
No. 190
Pag. 338: Lin. 2: Bhark bli.
Samskretice, [x] Bhark, buccea (bait, food [x] Bhark).
Bhark, an ancient man of Indian history. Mahabar. l1 Porb. 2 parts fol. 516 v. 13 fol. 605 v.
Lin. 6, 7, 8; food . . . six things cause [x] to find [x] Brahm.
Six means in which Brahm is found.
Ibid. lin. 12; page 339, lin. 29, penultimate; page 340, lin. 3: Willingness [x] to know . . pure joy is Brahm. . . the form [of joy] becomes great.
The only pure joy, which is in the hole of the heart, or absorption in the one Being, is Brahm: the rest, material and spiritual acts, produced from joy, or being, all things proceeding from it, living in it, destroyed in it.
Pag. 340, lin. 15, 16, 18, 19, penultimate, last; page 341, lin. 3, 4, 10, 11, 12, 13, 14, 16, 19, 21, 22, 23. the body of food ... whoever gives food with it ... never make it repulsive ... water is the food of fire ... fire is the food of water ... earth is food; and bhout akasch eating that (food): bhout akasch .... earth .... they are standing with one another. . . . He does not make a prohibition... he causes a lot of crops... he causes them to come out at the same time... he says that the food is ready.
Food, the body, the air of the body, water, the fire of the body, the earth, the first matter, the abyss: all these things are in each other, they stand by each other; therefore it is lawful for a man to deny nothing purely or fitly to preserve them. Hence the necessity of receiving and giving alms, supported by the nature of things, whatever it is that is given to those who ask: whence the precept of multiplying crops. If there is any evil in the gift, it must be referred to the giver. Indeed, a new system of almsgiving obligation. See and p. 344, 26, 28.
Pag. 342, lin. 1, 12; Power (force, kodret) . . (over) the body
The power of sense, and of the functions of animals, distinct from them, is Brahm: since the active, moving Creator must be himself, since matter is inert in itself, and likewise, in itself, for the work which it produces there is no reason for the sense of the organs, first the Agent, Brahm it is necessary to produce the effect of sensation which is supposed to arise from the organ. Such, indeed, is the power and force of the senses of the One Being, which is really distinct from the senses.
Pag. 342, lin. 11: adhyamata
Samskretice, adhi, excellence, superiority. Adhiata, the knowledge by which the Creator is known. Mahabar. 12 2 parts fol. 512 verso
Lin. 13; page 343, lin. the last: and rest. . . they say aodoulok; that is, maschghouli [x] mokelan senses.
Nature as a whole, individually, taken by its parts; the force producing the meteors, the meteors themselves; souls; dispositions of the body, produced by certain acts; all Brahm they are: whence the very pleasure of carnal copulation, even if suffused with a certain shame, wrapped in a certain ugliness, whether in the body or in the soul, Brahm is the first Agent (and pleasure etc. p. 342, last line ... maschghouli causes; 343, line 5, 6. O ledzati ke dar mobascherat zan hassel schavad metsel ledzat anzal nottfeh o ledzat hassel schodan farzand saadatmand ke arzoui pederira baad az fot peder bararad o serouri ke dar anvakt baham mirasad baiad ke anra ham Brahm danesteh mashghouli konad ); with that sensation in itself, produced by touch, and that which pertains to the cause, is something spiritual, just as others, taste, hearing, smell, sight, and all the powers, the virtues of the senses, pleasant or unpleasant (p. 339, line 7) , be Brahm himself: but since they are the qualities of the soul, and the qualities themselves, even if they are accidents (above, No. clviii, p. 333), are also the true being, the naturally assumed quality on which it rests, inherent, the same being, the same substance with itself efficient, none of the Indian system can follow, as to character, loss. The same, as I have already observed, between these qualities, which, although separate entities in the subject, are supposed to be singular, and between real substances, independently existing in themselves, reason, the same duties, and duties are established. Nor is there any less difficulty in admitting the creation, preservation, control, liberty, merit, and punishment of separate substances, than in the hypothesis of a single substance multiplying itself by its qualities and accidents.
First of all, the pleasure of carnal things should not be taken for its own sake, but for the sake of procreating children.
Pag. 343, lin. penultimate: aoudoulak (read: aoudoulok; Aoud, the world).
Samskretice, avadam, I said, I called, I wanted. Ava, an adverb of perfection, negation, de, in: that is, belonging to a more perfect world: maschghouli [x] agents, namely the mokelan of the senses, which are superior to the body itself.
Pag. 344, lin. 3, 4: Brahm, and the light that is in the sun, and the light that is in the middle of the heart, let him know one.
In these words the nature of human knowledge, from its origin, will be taught. From Brahm is the light of the sun, and the same as himself, emanating from him, resides in the heart. She is the true light [[x]. JOHN. 1, 9.], by which he enlightens every man who comes into this world, not by the senses, by external objects, by experience, by argumentation, by the reflection of reason in himself, but by pure insight [x] djiw atma, which although bound and particularized, is one and the same as atma is free, universal.
This light, the companion of life, is implanted in the man who is being born, and for the successive development of the parts of the body, both by itself and by the action of the senses, it is manifested.
Lin. 5, 15, 17, 18, 19, penultimate: The treasure of food ... takes the shape. . . ha . . (aou) . . . hey . . I am food . . I am the whole world.
Mad, then, is a threefold pronunciation of the word; ha, ha ha ha pronounced.
Again, to unite himself, his body, his soul, his faculties, his affections, with the same of the whole world, himself all doing, food, eating food, etc. to pronounce it three times, with the words ha, hai, aou, which turn to Oum. And Oum itself [x] Oupnek'hat (p. 345, line 4) ends.
Ha. Samskretice: ohong, I
Lin. 19, this word; read: this voice
***
OUPNEK'HAT 40.um, BARK'HEH SOUKT.
No. 160
Pag. 346, lin. 2: Bark'heh soukt.
A happy man, a kabir man. Samskretice, souk'ha, happy. The production of things [x] is attributed to porsch: whence it should perhaps be read Park'heh; which indicates that the creation of beings was completed when he stopped. Mahabar. l2 Porb. 2 parts fol. 556 r. v., 449 r.; park'houtam, great of the great, id. fol. 559 r.
Lin. 4, 5, 7, 8, 11, 18, 23, 25; page 347, lin. 5, 6, 9, 27, the last; page 350, lin. 9; One porsch ... heads ... eyes ... (filling the world) ... whatever it is ... three feet. . . . akar .... Rak Beid .... the production ... brings the breath over. . . . at the time when again ... vrateh of production ... Man ... animals ... become a product ... he knows his shape (to be).
The whole of nature, under the figure of one Porsche, an immense person, who has infinite members, senses, refers to the whole world, whatever is, was, will be, is itself; which has three feet, creation, preservation, destruction, under the emblem of the three mother words oum, a, ou, m; 3. the Beid; 3. the movements of respiration, aspiration, retention, and expulsion of the breath; which successively forms a new world, elements, movable and immovable, men, various animals; and thus it multiplies without end, without limit.
Lin. 2.5: man is kabir (great).
The world, the great man (soukha, the happy man; Brahm).
Pag. 349, lin. 6, 15, 16: Haranguerbehah also dies .... Pradjapat in [x] Haranguerbehah let .... not become a product. Haranguerbehah, as is well known, is a collection of simple elements, even for the cost of Pradjapat, that is, a collection of compound elements. With any renewal of the world, another Haranguerbehah (another collection of elements, arrangement), after the previous dead one (p. 347), is produced, brought forth; Pradjapat, or the collection of compound elements, included in the collection of simple ones, appears after it, as if formed, not produced.
Pag. 349, lin. 23, 25, 26: The sun ... from all Fereschtehha long ago became a product, and is a particular light of a nurturer (conservator) (dzereh az nour parvardgar ast).
The sun was produced before the angels; his light, Brahm himself, is a particle of the first light.
Ibid. lin. the last Brahmdani, read: Brahm dani.
Pag. 350: lin. 4: these two virtues (qualities), she is the wife of the sun (har dou kowat zon aftab ast).
The qualities [x] of Deiouta being their wives, has been observed several times.
Ibid. lin. 5, 6: and the earth and the sky are made of the open mouth (dehen va kardeh) of the sun.
That is, between the earth and the sky, as in the mouth, the earth on the lower lip, the sky on the upper, in open space, the sun completes its revolutions.
OUPNEK'HAT 41.um, DJOUNKA.
No. 161
Pag. 351, lin. 2: Djounka.
Samskretice, djangam, that which moves, goes, goes. Or soukha, a happy man.
Lin. 5, 6, 7, 12: the soul has eight feet... twenty-one thousand... it makes... a thread of three qualities.
The five pranas, the winds, and the three qualities, creation, preservation, and destruction, are eight [x] atma, the universal soul (hens), all moving, parts: and (below, No. clxiii, p. 364, 365, and not 1) Said 21,600 times, they are the strokes of breathing, in the space of one day, 24 hours.
Pag. 351, lin. 15, 16, 19, 21, 23: all see . . they do not see .... not knowledge ... without quality, that in the quality of abka (creation). . . . they see .... saw (to see)
They see a single being, in the midst of the house of the heart; its creation is a quality, the effect of quality: they do not see, since, in truth, what it does externally is a mere imagination, a mere phantasm, it does not exist in itself. Therefore, as long as it does not arise, error disappears, ignorance, nothing, they do not see.
Lin. 25, penultimate; page 352, lin. 4, 5, 6, 7, 10, 14: maya, which is eternal love, and the product of which is imagination, ... here maya does not have any action, he himself with himself ... and it has also been shown ... form of science ... three colors
Maia, eternal love, eternal propensity to come forth, to produce abroad, devouring phantasms, concealing the true being, clouding it; it is neither able to act in itself, nor to show anything outside: only desire. An enhanced form of science, it works with three colors, creation, preservation, and destruction. And yet all this, nothing, pure spectacle.
Pag. 352, lin. 15, 18, 19, the last; page 353, lin. 3, 4: This female cow, Kam dehen ... without choice ... they drink ... with choice ... [x] atma great light ... because of him they do works.
Kam dehen, a cow, a wonderful cow. Mahabar. 13 fol. 714 right.
In Samskret, kam, the desire of the heart: dehen, giving. Kam dehen, nothing but maya, equal in all. All beings, sucking its milk, take the pleasure of the senses; that is, they become appearances, nature. But the only Being, the atma, its originator, because of its pleasure, produced it, is also in it. Freely meditating on creation, he is the first to enjoy it; He appears abroad, recognized in him by the truly learned, who do works for his sake.
Pag. 352, lin. 27; equal, read: equal
Pag. 353, lin. 7, 8: the twenty-sixth .... the twenty-seventh ....
Three qualities for one thing, as in no. (1), taking 25; 26, with the supreme being: 27 things will be numbered with the same three being used, as is customary.
Lin. 15, 16; unique .... duality ....
Of course, atma; atma and djiw atma, or atma and maya.
Ibid. lin. penultimate; page 254, lin. 2: how the bubble of the sea ... is made to be destroyed.
A bubble of water is not separated from the sea, although it rises above it, it is destroyed in it: thus the creature, with respect to the Creator, is a simple emanation.
Pag. 354, lin. 4, 5, 6: a thousand and a thousand times (times) it appears, and a thousand thousand times it is destroyed in it.
It is the succession of beings on the face of the earth; be born, die; to die, to be born; a form of form succeeding thousands of thousands.
Ibid. lin. 16: Djouanka .... asleep on the bed of Being.
Samskretic, soukam, rest; the tranquility of the souk'ham.
***
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Re: Oupnek'hat, by Anquetil Duperron
by admin » Mon Jan 15, 2024 3:35 am
Part 13 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[Latin Version]
OUPNEK'HAT 42.um, MRAT LANKOUL.
N.° CLXII.
Pag. 355, lin. 2, 4: Mrat lankoul (forte, lankoun) . . . . halitus mortis ....
Samskretice, mroutihi, mors; mroutam, cadaver: langhanam, praeterire, transgredi, transilire, saltus ad e loco in locum transeundum.
Precatio est, formula, quam, ad mortem superandam, dum extremum emittit spiritum, homini recitare, pronunciare praeceptum.
Pag. 355, lin. 355, lin. 8-12: Roudri ..... notum regem Almout (mortis) facit. ....
Recte omnino, momento mortis, ad Roudr, destructionis agens, simul et ad regem mortis, preces directae.
Lin. 11, schabt.
Schabschoub, antiquus Rajah [x] Pendjab. Mahabar. 13 Porb. fol. 764 v.
Legi potest Beschast (infra, N.° clxvii, p. 384), vel [x] Bramha filius (Mahabar, 12 Porb. 2 part. fol. 567 r.); vel antiquus Rakeh (ibid. fol. 506 v.); antiquus Rajah (id. 13 Porb. fol. 648. r, ); antiquus vit (ibid. fol. 666 r. v.); rek'keschir regionis Oud (id. 14 Porb. fol. 708 v. 714 recto).
Lin. 14, 17, ultima; pag. 356, 6: quod madehmati est .... tres oculos habet .... rat .... basch roup est.
Idea sublimisi, dum vitae cursus absolvitur, cessat, tempus acre celeriter transiens, omnia, utpote Roudr, tribus oculis, absorbens, per precem orare. Haec precatio octo vocibus constat, quae ejus attributa exprimunt proprie ad Ens supremum pertinentia. Simul et homo, quemadmodum in aliis precibus [x] Deioutai fusis, seipsum tempus agnoscere, dicere tenetur.
Sensus istorum octo verborum, nempe rat, sat, pram, Brahm, porsch, Keschn pankal, aourdeh lank, proubatscheheh, baschroup, hic esse potest.
Rat, rathaha, currus: ratihi, sese oblectari: rat dehanam, nomen [x] Tschakdis; id est, mundi domus principalis sum, et bonum facere mea cura. Mahabar. 12 Porb. 2 part. fol. 568 v.
Sat, samskretice, bonum, rectum.
Pram Brahm; pra, supremus Brahm, ens omni superius.
Porsch, e verbo por, plenum; pri, implere; pouranam, impleri.
Keschn, niger: pankam, lutum.
Aourdeh: ouparisdhaha, sursum.
Lank. Samskretice, lachma, signum, nota exterior.
Proubatscheheh. Proupatscheh, quintum [x] Roudr nomen.
Mahabar. 12 Porb. 2 part. fol. 447 v., Prokata, tertium nomen [x] Patran. Forte legendum trou sola punctorum ... et .. differentia; tres: bhakschita bhakschanam, oculos leniter fricare, detergere.
Baschroup. Basrob, nomen [x] Maha diw (Mahabar. 12 Porb. 2 part. fol. 664 r.): Basou, creator; basch roup, creaturarum figura (Mahabar. 12 Porb. 2 part. fol. 538 r. fol. 560 r.): legendo, bhous roup, mundi figura.
His octo verbis addi debet nomau nomah (p. 357, lin. 8), id est, nemeskar, ave, humilis submissio.
Quae quidem hanc orationem praebent: "O (tempus) currus (omnia trahens, mercedem operum purorum adducens)! vere, supreme Brahm, (cuncta) replens, niger (colore [x] Keschn) et luteo, flavo-obscuro (ssandalino), (cujus) sursum (astris) indicia (magna), tribus oculis (creatione, conservatione, destructione), (cujus) figura mundus totus, (libi) humilis oratio, submissio."
Pag. 356, lin. 3; nigrer, lege: niger.
Ibid. lin. 9, 10, 11: occidere [x] Brahman .... auri .... cum uxore [x] ostad.
Tria magna apud Indos peccata; [x] Braman occidere, aurum furari, cum magistri uxore rem habere.
lbid. lin. l7, 18; octo personis.
Octo personas, hanc formulam, juxta vocum numerum, edocere jussum.
Pag. 356, lin. 24; pag. 357, lin. 9: Cum morte .... illa hora moriatur.
Primae, 2.[x], 3.[x] etc. vocis oblivione venturae mortis momenti curiosum omen.
***
OUPNEK'HAT 43.um, ANBRAT NAD.
N. CLXIII.
Pag. 358, lin. 2: Anbrat nad.
Samskretice, anbaram, nomen coeli; nad, sonus, vox.
Lin. 6: lignum lumen ut fecerunt.
Ligneae facis, in India, usus antiquus.
Ibid. lin. 12, ultima: Et modus .... entis fiat.
Comparationis expositio. [x] Oum, nomine Dei, velut curru conscensus, [x] Beschn, seu summa potentia currum regente, ad Brahm lok, mundum Entis homo tendat, sensibus internis et externis, qui [x] Roudr omnia destruentis, impedientis vice, repressis: quo ut pervenit, currum relinquat; id est, [x] Oum obliviscatur, et scientiis, omnibus mediis missis, soli Enti adhaerens, forma mundi Entis fiat.
Pag. 359, lin. 1, 7, 8: Tres litterae [x] pranou . . . ente . . . propitio .... pervenit.
Pari ratione, quibusque tribus, [x] pranou litteris, corporibus, entium gradibus, relictis, ad gradum sublimem, ubi nec littera, nec sonus, nasalem [x] Oum prolationem, quae vox pura, Ens supremum perveniat.
Ibid. lin. 9, 26: Sex res .... selouk .... entis luminis sit.
Sex [x] selouk (supra, T. I, N.° lxxii, p. 338; infra, N.° CLXIII, p. 360-363) modi explicati, auri et argenti e fodina extractorum, igne ustorum, purificatorum, comparatione elucidantur.
Pag. 359, lin. 27, 28, 29; pag. 360, lin. 3, 6: retentio . . . attrahere .... servatum habere .... emittere .... tres respirationis actus, aspiratio, suspensio, respiratio.
Pourk. Samskretice, pouranam, impleri aere; pourana karanam, facere implere. (P. 360, lin. 15.) Kanihak. Samskretice, kanakam, aurum purissimum. Kanischam, justum pondus. Khani bhavaha, se coagulare, concrescere.
Reitschak. Samskretice, reschaha, guttur. Rekha kararam, spirare, sufflare.
Pag. 360, lin. 21, 23: similis non videnti .... surdo .... quies acquisita fiat.
Caeco, surdo, ligno immoto similem esse, perfectae quietis, sui ipsius tranquillae possessionis indicium.
Pag. 361, lin. 4, 6: quisquis [x] atma, quod in corpore elephantis et formicae, et omnium animantium (est), et omni loco aequalem scit; hanc notitiam samadeh dicunt; quod demersio sit. (Ve har keh atmara ke dar badan fil o mourtscheh ve hameh djandaran ve hameh dja beraber bedanad in ag'hira samadeh gouiand ke esteghrak baschad.)
Atma, id est, anima universalis, Ens supremum unicum, aequalis (beraber) in elephante et in formica; in altissima quercu et in humili palea; in orbe toto, et in una linea, uno puncto, uno pulveris grano; in potentissimo principe, et debili, infimo subjecto; in magistro et servo: scilicet, extra illum atma nihil: omne ipse est: cum eo, cuncta paria, cum atma ubique idem sit.
Dogma Indicum naturam omnem, divisam vel simul sumptam, regiones, populos, regentes, rectos eadem mensura metiens.
Aurera praebeant, magni illi legislatores, superbi imperatores, arrogantes exercituum duces, qui militarem turmam, quasi histrionicum agmen, nobiles, legitimos sicarios, ad destruendum genus humanum arte et genio informatos, reipublicae substantiam pace et bello exhaurientes, nutu, voce, cymbalo, veluti oscilla funiculo, movere assueti, sese omnia, caeteros nihil reputant, regiones, regna, instituta, ad libita evertunt; orbem verrunt, ut turbo flamine aristas.
Attendant juvenes, et ipsi senes viri, qui moibo lividi, in ipso gurgitis, cuncta absorbentis, limine, sensibus misere niancipati, sese fugientes, gloriolae, mortis in fauce, avidi, ventris satiandi causa, politica, ecclesiastica, litteraria munera, munia ambiunt, fervido, artubus jam frigidis, studio exquirunt, aequali sibi (beraber), sorte ad rerum summam evecto, abjecta servi praebentes officia. Videant quid in se sit, ad quod tanto nituntur molimine, quid mundum exagitans, versans, praecipitem agens, tremenda ista tempestas.
Omnia sub coelo paria, aequalia. Globula globulae insurgit, pulvis pulveri, vermiculus vermiculo, palea paleae; undarum instar, quae modo sursum attolluntur, modo deorsum feruntur, ex eodem mari emersae, in idem eodem instanti, inanis et vacua spuma, immersae!
1 [Habel habalim amar cohelet habel habalim hakkol habel. Ecclesiast. I, 2.] Vanitas vanitatum, dixit Ecclesiastes: vanitas vanitatum, et omnia vanitas.
2 [Sof dabar hakkol nischmaa et haelohim ierah ve et mitsvotav schemor ki zeh kol haadam. ID. XII, 13.] Finem loquendi pariter omnes audiamus. Deum time, mandata ejus observa: hoc est enim omnis homo.
Pag. 361, lin. 7, ultim. pag. 362; pag. 363, lin. 23: Et modus [x] sedere .... Oportet quod .... In hoc verbo .....
Fusa [x] maschghouli descriptio. Vide supra, N.° cxxvii, p. 197 etc.
Pag. 361, lin. 22, 27, 28 ... . pranou .... Oum . . . . Brahmi, quod forma caloris naturalis est, quod in medio cordis est.
Caloris naturalis (herarat) qui in medio cordis, Oum, Deus ipse, forma, causa, calor iste.
Pag. 362, lin. 1, 2, 3, 4 m tempore [x] maschghouli, in uno halitu attracto, (quem) servatum habuit (retinuit) usque ad octoginta vice (vicibus), id ([x]] oum) dicat. (Dar hengam maschghouli dar iek nafs kaschideh negah daschtah ast ta haschtad bar oura (oum) begouiad.)
Mirum, vel assidua praxi eo deviniri posse, ut spatio unius halitus servati, 80 vicibus, Oum dici queat, sicque 80 momenta possint elabi: vera autem [x] maschghouli, scilicet relligiosae meditationis conditio, natura, est retentio halitus, corde uni rei alligato, nempe [x] atma, Deo supremo, quocum unum se scire injunctum.
Pag. 363, lin. 1, 2, 3, 10: Janua [x] pran .... sak'hemna .... foramen in cerebro .... similis ponti .... descendat.
Tempore mortis, pran hominis justi, per venam sak'hemna et foramen in cerebro factum, foras, supra exit. At vero in seipsum, cor suum descendere, quod fit, [x] pran e cerebro, per foramen, seu pontem, infra, intus attrahendo, vera, docto, liberationis via est.
Lin. 12, 13, 14, 22: timor .... edere multum, et derelictio [x] comedere multa (tark khordan betsiar) .... forma entis fiat.
Septem haec, scilicet timor; ira; tepor; somnus multus; nimia vigilia; abundans, frequens esus, comessatio; aut inaediae excessus, hominem agitant, extra se ferunt, vel mentis actioni obsunt: iis renuntiare, perfectam in corpore et anima aequalitatem constituit; in quo vera quies, perfecta [x] djiw atma, his in terris quasi ligati, servi, liberatio.
In omni medium servare, fanatismi mors est. Vera Indorum spiritualitas, cujus praxi tribus, 4, 5 mensibus, adhibita, mense sexto homo fit ipsa entis forma, id est, djiw atma atma evadit.
Cum ergo djogui, saniasi, ut caecus non videns (suprap. 360), nihil sentiens, vel (infra, N.° CLXV, p. 373) mente captus, puerilem habitum prae se ferens repraesentatur, non mortificatione, inaedia debilitatus, fractus; absoluta in Deum immersione, quae corpus sopitum tenet, hoc quasi amentiae genus productum dixeris.
Pag. 363, lin. 25; p. 364 lin. 14: cum quinque matrai . . . matra manent.
Pro litterarum numero, quinque elementorum qualitatibus sensibilibus comparato, quas Oum pronunciando homo exprimit, elementis maschghouli meritum, modum habet: sic semper cum naturae partibus etiam materialibus, Indi operationes etiam spirituales conjunctae.
Pag. 364, lin. 12, 13: bhout akasch .... qualitatem vocis (soni) habet.
Inde sequitur [x] Bhout akasch, qui tactum, ut ventus non habet, sed solam vocem, esse aerem subtilissimum sonum transmittentem; quod communiter [x] fezza tribuitur.
Lin. 15, 17: in illo gradu, quod (in eo) matrai non continetur . . . . sandhia est.
Gradus in quo matrai non continetur (infra, N.° clxvi, p. 378), est sonus nazalis, nomen Oum terminans.
Vera [x] sandhia, precationis in forma rosarii, matutinae, significatio. Mahabar. 12 porb. 2 part. fol. 547 v. fol. 633 r.
Samskretice, sandeha, pulchrum esse.
Ibid. lin. 20, 22: E podice sumptum cum extremitate pectoris, et initio gutturis, quod quantitas triginta digitorum mediorum est. (Az makaad guerefteh bemonthai sineh ve eptedai goulou ke mekdar be si angoscht vastti ast.)
Hic agitur de digiti medii latitudine, quae, cum Indi generatim manum (et proinde digitos) minus, quam Europaei, latam, amplam habeant, dare potest, medio digito ad majus novem linearum supposito, 270 lineas, seu 22 pollices, sex lineas; id est, 1 ped. 10 pollic. 6 lineas; et haec est e podice ad initium gutturis longitudo, in homine quinque pedum et duorum vel trium pollicum; quae quidem est (in itinere observavi) communis Indorum statura.
Pag. 364; lin. 24, 25, 26; djiw atma . . . halitum . . . pran dicunt, quod, djiw atma ei motum dat.
Systematis Indici clavis. Djiw atma pran est; et halitum, pran, djiw atma ex eo dicunt, quod hic eum movet. Quidquid alteri motum, vitam communicat, id ipsummet dicitur: actione in aliud, inter entia separata, rationem supponente, et quoque ente ad seipsum solummodo rationem habente.
Pag. 365, lin. 7, 8, 11, 15, 17, 22, 23, 24: unum lak, . . . et tredecim millia et unum centum, et octoginta vicis .... Pran . . . . in pectore sit .... colores .... berbhouti .... Pran cerebrum ut aperuit .... (Benares).
Quinque venti per venam sak'hemna, nocte-die, 108000, in aliis venis, 5180 vicibus, actionem suam peragere censentur.
Nec mirum, corporis ventorum naturam, locum, tam fuse explicari, etiam colorem tradi; cum e vento vita oriatur, eo servetur, et vento pran per cerebrum exeunte, homo moriens, perinde ac in terra Benares vita functus, rursus in hunc mundum redire, et ibi diversas transfigurationes, malis, anxietatibus, duris laboribus, tormentis eas comitantibus, subire nou coactus, statim beatitate fruatur.
Bherbhouti. Samskretice, Bharyaha, grani genus ad nigrum vergens. Bhoutihi, cinis, pulvis: inde color nigro-cinereus.
***
OUPNEKHAT 44.um, BASCHKL.
N.° CLXIV.
Pag. 366, lin. 2: Baschkl.
Mousom, tempestas anni, quatuor mensium, extra aestatem et hiemem, qua terra aratur, fruges crescunt (infra, p. 368, 371; Mahabar. 12 Porb. 1 part. p. 383 r. 2 part. fol. 540 r.), post avium ovorum emissionem (ibid. fol. 487 r.). Vide supra, T. I, Annotat. p. 612.
Pag. 367, lin. 24; pag. 368, lin. 25; pag. 369-371, lin. 20: Dans mercedes operum .... Pater magnus, . . . . et pater et mater totius mundi ego sum (peder kalan ve peder o mader kol aalem man am) . . . . unicus ego sum.
Descriptio [x] Inder a seipso, ut Entis summi, unici, universalis, patris, matris, omnium causae.
Pag. 368, lin. 2: Bratr nomine Schaittani ....
Indr Roudr est (p. 371), qui serpentis venenum hausit: hic idem Fereschtah Bratr Schaittani, nomine (infra, N.° clxvii, pag. 386) et figura colubrem, serpentem, in montibus habitantem, occidit.
Notandum istud angelorum, hominum cum serpente bellum in antiquis populorum monumentis asservatum. Genes. III, 15; Apocal. XII, 3, etc.
Samskretice, bhritihi, seu agnanam, malum ingenium, rerum nihilum, ignorantia, imprudentia, stultitia, affectus, passio.
Lin. 14: causa [x] maia.
Vide supra, N.° clxi, p. 351, 352.
Pag. 369, lin. 11, 12, 13, 14: [Ille quod (qui)] super currum unius pedis .... annus .... duodecim mense .... iter facit.
Annus, 12 mensium, circulus rotae, 12 radiis, cui superponitur currus solis mundum peragrantis. Sic in Mahabar. 8 Porb. fol. 287 r.), currus solis, et [x] Kern, ejus filii ([x] Djedaschter fratris natu majoris), unam rotam habet.
Jekin keh kern peser aftab ast tschenantscheh aftab bessourat iek paieh arabeh ast ve haman ttor miravad arabeh Kern ham bar iek paieh migardad. (Certum qubd Kern filius solis est: quemadmodum sol cum figura unius rotae currus est, et illo ipso modo it, currus [x] Kern etiam super una rota circuit.)
Pag. 369, lin. ultima: quinque divisio .... decem divisio . . .
Quinque elementa, decem pran, interni et externi.
Pag. 370, lin. 11, 12: et omnes, ex omnibus viis, cum me (ad me) perveniunt. (Ve hameh az hameh rahha be man mirasand.)
Quamcunque viam homo sequatur, si Deo unice et perseveranter intendit, ad eum pervenit; quod opera purissima, etiam relligione, humanitate praescripta, sola praestare non possunt.
***
OUPNEK'HAT 45.um, TSCHHAKLI.
N.° CLXV.
Pag. 372, lin. 2; Tschhakli.
Nomen Rek'heschir, p. 376, lin. 27: samskretice, tschaya, umbra, imago in speculo.
Ibid. lin. 4, 5: Seresti .... urbem Thaniser.
Seresti, bonitas scientiae (Mahabar. 12 Porb. 2 part. fol. 557 r.): membri virilis vis, robur (id. fol. 439 v.): nomina Indiae, metropolim fluvio ambienti congruentia. Thaniser, vel Tahniser, antiqua regia apud Indos celebris. (Mahabar. 12 Porb. 2 part. fol. 630 v.)
Pag. 373, lin. 6: Nimkehar.
Nimkehar, nimkeha; locus sanctus, quem devotione Indi visitant (Mahabar. 12 Porb. 2 part. fol. 563 r. 630 v.), ad quem, ut ibi animam exhalent, sese efferendos curant (id. fol. 522 v.): locus amoenus, ubi [x] djak (sacrificium) oi Deioutai peragunt (id. fol. 576 v. nim kehard [x] Pandvan); antiquae regum Indiae stirpis regio (id. 1 part. fol. 371 verso).
Pag. 373, lin. 19, 23, R'herkit.
Gorghet, urbs antiqua, via Dehli, nunc Indoustanici imperii capitis. (Mahabar. 12 Porb. 2 part. fol. 580 r. 13 part. fol. 778 r.)
Ibid. lin. 20, 28, penultima: similes parvulis annis . . . . parvulis vitam agimus.
Saniasi et djogui isti Indi erant, ad altissimum spiritualismi gradum erecti; qui, quasi sensibus mortui, infantes, imbecilles hominum oculis, ante Deum sapientissimi, ut non existentes, Entis unici, supremi omnium artificis et rectoris contemplatione immersi, omnibus mundi curis, occupationibus, affectibus liberi, vitam transigebant.
Pag. 374, lin. 13: Atr.
Secundus patriarcha e diluvio salvus; magnus orae meridionalis Indicae poenitens (Mahabar. 12 Porb. 2 part. fol. 447 v.), vel rek'heschir regionis occidentalis. Id. fol. 660 r.
Ibid. lin. 27; pag. 375, 376, lin. 20: Cum latere illorum . . . animam vilem.
Socraticus, figurativus Indorum doctorum discipulos edocendi, erudiendi modus.
Pag. 375, lin. 25, 26, 27; pag. 376, lin. 18, 20; pag. 377, lin. 12: abire [x] djiw atma . . . iens faciens corpus, . . sensus, equi hujus currus .... vile corpus .... animam vilem . . . . (. . . . proestare possunt).
Djiw atma, currus corporis auriga; sensus, equi: proinde sola nobilis anima, a corpore, sensibus distincta; qui quidem sunt pura instrumenta, ipsa duce et dirigente.
Pag. 376, lin. 1: lignum [x] euntes facere.
Lignum quo equi percutiuntur, vel punguntur, ut Indorum mos est, qui boves currum trahentes agunt.
Lin. 6, 12: djiw atma . . . vigiliam . . . corpus sine motu fiat.
Quatuor [x] djiw atma in homine status, in homine vigilante, dormiente cum somnio, eodem sine somnio, mortuo, lucide expressi.
***
OUPNEK' HAT 46.um, TARK.
N.° CLXVI.
Pag. 378, lin. 2, 4, 5: Tark .... tar.
Samskretice, taranam, transire, trajicere.
Lin. 7, 14; pag. 379, lin. 21: littera, quod , cum alef . . . Oum .... liberationem obtineat.
Magna et varia nominis Oum pronunciationis efficacia. E mari hujus mundi, omnibus peccatis, et in aliis mundis existendi necessitate solutum, ad littus, seu verae et unicae libertatis, in Ente supremo beatitatis portum, facit pervenire.
Ibid. lin. 20, ultima: Littera prima ejus, alef maftouh .... (sonus) ait.
Sex nominis Oum partes. Quinta, punctum est litterae ultimae superpositum, sonum nasalem efficiens; sexta, nad, sonus, seu integra vocabuli resonantia, vere totius nominis pronunciati sonitum reddens.
Sic viri spiritualissimi simplici signo, sono nimis inhaerentes, in materiam relabuntur, quamvis allegoricis explicationibus praejudicatos conceptus, pravos, elucidare, defendere satagant. Notae Judaeorum super nomine Tetragrammato relligiosae, ne dicam, superstitiosae observationes.
Dixi, spiritualismi: certum est enim homines, corpore et anima constantes, generaliter, sensibili ut et spirituali, id est externa, non secus ac interna relligione indigere.
Quod tamen ita intelligendum, ut tantum splendendis ceremoniis oculos percellere, vanis et incertis opinionibus, documentis mentes imbuere, falsis, ac ut plurimum absonis decisionibus conscientias irretire, fallere, verbi gratia, pro Christianis, praxes et dogmata nec scripturae sacrae, nec SS. Patribus, conciliis, avita traditione, vera Christi, ejus corporis mystici, et economicoe institutionis cognitione fulciendo, fictitia est et commenta, non ea quae a Deo ipso tradita, solaque homini necessaria relligio.
Pag. 378, lin. 24: tolle (lineola).
Pag. 379, lin. 17, caedere; lege cadere.
Ibid. lin. 18, 19, 20; occidere [x] Bhadri (bahadour; strenuum, inclytum militem), quod cum dolo occisus sit (bhadri ke be makar koschteh baschad).
Fortem virum dolo occidere, magnum facinus! non ergo omnia in bello licita: non, ut mos est, leonina deficiente, pellis jungenda est vulpina.
Recta et laudanda Indorum bellica moralis, sed heu! ultramarina. In Europa, quidquid utile, probum: faedera decipulae. Inermem aggrediuntur; arces, visitandi, piotegendi, tutandi causa occupant; tum, amico, hoste deluso, legitimos se proclamant et tuentur possessores. Arte parta novo furto defenduntur; et semper fluit hominum sanguis; subjectorum opes, militum alendorum, quorumdam ducum superbiae vel aviditatis satiandae gratia, effunduntur.
Misera humanitas! ovi pellis ad cutem usque abrepta; tonsorne vel lanio?
Bellum ingruit, furit? requisitionibus juvenum, equorum, instrumentorum, munitionum, victuum populus vexatus, et semihominibus crure, brachio, femore truncatis, redeuntibus, familiis tristis et acerbus luctus, terra ipsa semper cultoribus orba ingemiscit.
Pax lucet, tandem fit? exercituum, ducum luxu, internis, turmarum itineribus, exercitationibus, immensa publicorum, cujusvis gradus agentium, quadruplici stipendio donatorum massa, gravi pondere obruta natio, quandoque fame artificiali enecta, ut ab Anglis Bengalici populi: et dum aleae, venatui vel desidiae rectores specie laboriosi, indulgent, eadem remanent, imo augescunt, absque melioris status spe, vectigalium onera.
***
OUPNEK'HAT 47.um, ARK'HI.
N.° CLXVII.
Pag. 380, lin. 2: Ark'hi.
Arkeh, aquam, quam tempore servitii divini effundunt (supra, T. I, N.° 11, p. 10. Ceremonia, qua nobilem, praestantem, inclytum hospitem recipiendo, aquam ejus pedibus infundunt, et ex ea, super terram lineam, litteram effingunt. Mahabar. 12 Porb. 2 part. fol. 438 v.
Ibid. lin. 4; pag. 381-386, lin. 19: oi reh'heschiran .... submissio.
Attica, exculta, et tamen gravis et profunda de primo Ente, Brahm, antiquorum Indiae sapientum sermocinatio, ad veritatem exquirendam, non ut ei quem interrogant, consulunt, ruborem suffundant. Politae conversationis genus, quod ab Asiaticis discere possunt, in Europa, acres, arrogantes dissertatores, rixatores, societatis supplicium; quibus, quidquid effutiunt, certissimum, et nulla praesentium aetatis, status, ingenii habira ratione, sententia ipsorum sententiae contraria, incohaerens, absurda, entis hebetis, statim, derisoris, aspernantis, vultu, gestu pungentibus verbis pronunciatur.
Revolutionum, politicorum motuum tempore, fragrante partium studio, viget inprimis rudis ista consuetudo, morosa, aspera, agrestis confabulandi ratio; dum bono successu mentibus elatis, malo exasperatis, quisque in loquente, quin et in fratre, quasi hostem intuetur, et honesti immemor, partem cui adhaeret, cum vi non potest, cavillis, dicteriis, etiam irato, probroso sermone tueri contendit. Rebus instauratis, nova morum institutione opus est.
Pag. 381, lin. 9; pag. 382, lin. 4, 5, 6, 7, 20; pag. 383, lin. 5; pag. 384, lin. 26; fezza .... aqua, . . . obscuritas . . . lux . . . fulgor . . . pran . . . akasch . . . atma .... Bhout akasch .... lux, quod in disco solis .... fulgor.
Nec fezza Brahm est, nec aqua, tenebrae, lumen, fulgor, pran particularis, akasch, atma ligatus, vita animantium: haec omnia solummodo ejus magnitudo, id quo Ens supremum, unicum, magnum, entibus creatis apparet, sese magnum, multiplex, cuncta potens, efficiens, ostendit.
Pag. 382, lin. 5-8; pag. 385, lin. 9, 22; pag. 386, lin. 3, 11, 19: Plures id dicunt, quod aqua est: et plures id dicunt, quod obscuritas est: et plures id dicunt, quod lux est: et plures id dicunt, quod pran est: et plures id dicunt, quod akasch est: et plures id dicunt, quod atma est (baazzi oura migouiand ke ab ast o baazzi, oura migouiand ke tariki ast o baazzi oura migouiand ke nour ast baazzi oura migouiand ke pran ast o baazzi oura migouiand ke akasch ast o baazzi oura migouiand ke atma ast.) ..... Brahm, atma est atma Andri .... Andr .... humilis submissio.
Diversas illas de primo Principio etiam remotissimis temporibus opiniones, vide supra (N.° cx, p. 95-96), alio modo expressas. Hic aqua prima nominatur, ut apud Strabonem ex Megasthene 1 [[x]. Strab. Geogr. lib. XV, p. 713.]. Et infra (N.° clxviii, p. 387, lin. 25; N.° clxx, p. 394), obscuritas, caligo tenebris respondet, quae erant 2 [Ve khoschek aat penei tehom. Genes. I, 2.] super faciem abyssi, et [x] chaos antiquorum Graecorum 3 [Grot. de verit. relig. id. Cleric (1724), lib. I, § XVI, p. 39, 34, not.]; akasch, aeri; pran, vento activo, vitae principio materiali: atma, djan, anima, quae entibus creatis seorsim motum dat, iis insidet, et distinguitur ab atma, Brahm, seu pram atma, qui (p. 385, 386) Ens aeternum, supremum, idem ac Andri (de quo N.° clxiv, p. 366-371, mentio facta est), attributis, qualitatibus soli primo omnium Principio convenientibus ornatus agnoscitur.
***
OUPNEK'HAT 48.um, PRANOU.
Pag. 387, lin. 2: Pranou.
Samskretice, pranatihi, salutare, adorare; pranamaha, salutatio, officiosa verba. Prana, oblatio.
Notum omnes preces a nomine Oum, quod pranou est, incipere.
Lin. 4, Brahm, [x] Brahma in medio floris niloufer . . . productum fecit. (Brahm Brahmra darmian goul niloufer paeda kard.)
Brahma, prima [x] Brahm productio, flori nenuphar, in aqua, insidet, quemadmodum (Genes. I, 2) spiritus Dei ferebatur super aquas.
Pag. 387, lin. 7, 12: quodnam unum kalmeh . . . derelictionem omnium voluptatum fecit.
Brahma ipse, ut naturam totam intelligat, cognoscat, sibi ipsi renunciat, ens suum quasi derelinquit, abnegat, primo Enti, supremo sui auctori, unice intentus. Ea est in agente spirituali voluptatum omnium derelictio (tark djamiee ledzat), cui contraria animi inclinatio, scilicet in se complacentia, sui intuitus, ejusdem agentis virtuti omnem demit efficaciam. (Supra, T. I, N.° V, p. 17, 18.)
Lin. 13, 14, 15: illud unum kalmeh e duabus figuris . . . et quatuor matra ....
Aou, m nazale, duae nominis Oum figurae; a, ou, m, et sonus nazalis, quatuor matra.
Hoc nomine acquisito, naturae universae cognitionem Brahma obtinet, qualibet verbi Oum figura, littera propriam, singularem spiritualis et materialis mundi quarumdam partium notitiam praebente.
Lin. 16, 18, 20: (hoc kalmeh nomen) circumdans omne est; et dominus omnis est; et semper novum est; et sermo . . . Creatoris est; et ipsum etiam Creator est; mokel ejus etiam Creator est.
(An kalmeh .... mahit hameh ast o ssaheb hameh ast o hameschah navast o goftar afridgar ast o khod ham afridgar ast mokel ou ham afridgar ast.)
Nomen Oum, Verbum Dei, Creator ei praefectus, Deus ipse est, Creator; cuncta comprehendens, omnis rei dominus, antiquum et novum.
Verbum Dei, ut primaria, universalis rerum causa, ostensum ab aeterno, cum Deus ipse sit; continuo prolatum et agens, producens, cum semper novum et Creator; cunctorum dominus, cum cuncta in se comprehendat, contineat; et simul a Deo, qui ei praesidet, quod fontem denotat, ortum: Verbum Del specialibus istis characteribus, qui essentiam ejus exprimunt, exponunt, in antiquis Indorum libris designatum, a verbo ([x]) Dei, de quo sublime Evangelista (Joann. I, 1-3), re attente considerata, in se non differre deprehendetur.
Pag. 387, lin. 25, ultima; pag. 388, 389: E figura prima aquam ... collectum ostendere ... aquam res dispersas, scivit.
Mirum qua ratione e duabus figuris et quinque partibus verbi Oum, Oupnek'hat naturam totam eruat. Aqua, jam observavi, primum prodit, rerum matrix (infra, N.° clxx, p. 394); deinde ignis et ejus lumen, rebus vitam, motum, actionem inspirans.
Pag. 388, lin. 1, 23; pag. 389, lin. 8, 9, 10, 18: Et e matrai primo .... djiw atmai .... instrumenta videntem .... saltationem; locutionem .... hanc quantitatem rerum intellexit . . .
Simili modo e quatuor matrai et quinto, scilicet sono e m quiescente exorto, diversas mundi partes, cum sensibus corporis humani, eis respondentibus, etiam djiw atma suum, aiet Beid etc. Brahma intelligit.
Observandum autem eodem ordine, quo supra (T. I, N.° lxxv, p. 379 etc), ea omnia hic praeberi; quibus adjunguntur septem voces 1 [Supra (N.° xciv, p. 31, 32), decem voces, sonis ab ave, instrumentis, ipsi nube editis similes, memorantur. Cum autem hic de instrumentorum tractandorum arte, locutione, etc. post septem voces agatur; istae ad artem musicam pertinere, et scalae (gammae) Indicae septem tonos indicare videntur. Super hac materia vide Works of Sir W. Jones, T. I, p. 413-443, on the musical modus of the Indus, written in 1784, and since much enlarged.], artes, instrumenta.
Pag. 388, in margine; pag. 357, lege: pag. 359 etc.
Lin. 2, 3, 9, 10, 17, 24: nomen .... bhour .... kalmeh unificationis . . . bhou .... souh .... ghanneh.
Quatuor his vocibus, quoe nomen (esm) formulae unificationis appellantur, quatuor kalmeh designantur (infra, N.° clxx, p. 397).
Samskretice, bahoulam, pouranam, multum implere: boudhihi, intellectus: bourab, o Parkeh. Bhou, terra. Souh, nomen [x] Parkeh [Mahabar. 1
... 12 Porb. 2 part. fol. 538 r.): Souhe rourta, amicus, carus, familiaris: souha routouam, amicitia. Ganam, musica; ghana gorjanam, tonare.
Pag. 388, lin. 15, makor; lege: makar.
Pag. 389, lin. 4, 5, 6: septem nomen (nomina) [x] kalmeh unificationis .... Bradhast, et Krat, et Drhast, et Mhit, et Tat, et Sam, et Oum sit.
Samskretice, barad, dans robur (Mahabar. 12 Porb. 2 part. fol. 559 v.). Krat, filius Parkeh et Parkerat (Mahabar. 12 Porb. 2 part. p. 556 v.). Kareh, agens. Darschanam, visus, videre, ostendere, se monstrare. Mahitalam, hic mundus inferior. Tatt, res, ens, materia (Mahabar. 12 Porb. 2. part. fol. 529 r.). Sam, particula conjunctiva, cum, una; societas. Samaha, homo similis.
Septem istarum vocum, formulam unificationis significantium, sensus erit: dans robur, agens, ostendens se, hic terraneus mundus, res, unitio, cum Oum; seu Oum rebus, entibus, huic inferiori mundo, junctionem, robur largiens, agens; per haec (omnia) se ostendens.
Pag. 389, lin. 12: Tschetrratheh.
Samskreticè, tschetri, rex; rathaha, currus; vel, rathihi kridhâ, ludi saltationis.
Melodiae, instrumenta, saltatio, locutio proefectos spirituales habent; artes ludificabiles, quae ad corpus pertinent, edoceri, nihil in se mali, quamvis iis Indi sapientes non erudiantur.
Labor, labor, et labor improbus, justo pretio donatus, hoc verè et solum est, esse debet hominis hoc in mundo negotium. Miser ille, qui, absque mercede, laborare cogitur: ubi praemium debitum, non poena est, sed utilis et corpori et menti occupatio. Hac de re diariurn officiale (Moniteur) audiamus (4 frim. an 10, 25 nov. 1801; Par. 3 frim. p. 251).
Rien ne prouve mieux, inquit redactor optimè sensatus, la puissance du travail sur les moeurs, que les deux faits suivans: ils méritent, parleur importance, d'être publiés, parce qu'ils sont propres à servir d'encouragement et d'exemple à tous ceux qui, par sentiment ou par devoir, sont occupés du soin de soulager les malheureux.
Et quàm multi, Gallicâ revolutione, miseri!
Les Sourds-muets, placés à l'institut du faubourg saint Jacques, ètoient, il y a moins d'un an, encore tout à fait indociles, indisciplinés, insensibles à tout moyen d'ordre, ètrangers à toute idée de conservation; ils ne travailloient point. Aujourd'hui, qu'ils sont imprimeurs, tailleurs, cordonniers, tourneurs ou menuisiers, ils sont doux, soigneux de leur personne; ils ressemblent à tous les enfans disciplinés de longue main; et, ce qui est digne de remarque, la moralité, que l'instruction n'a pu leur donner, le travail l'a fait naître.
Les quinze-vingts étoient peut-être plus malheureux encore, et certainement plus difficiles à porter au travail, dont les éloignoient, et leur âge, et leur infirmité, et des préjugés anciens et fortement enracinés.
Une volonté ferme a lutté contre ces obstacles, et les a surmontés: la fabrique de draps, dont on a déjà parlé dans ce journal, a acquis assez de consistance et d'activité, pour se charger de l'habillement des élèves du Prytanée-Français; les draps qui ont été fournis en exécution des traités faits entre les deux établissemens, sont beaux, de bonne qualité.
C'est une idée tout à la fois morale et politique, que de faire concourir deux établissemens publics au service l'un de l'autre.
A côté de cette fabrique de draps on en a placé une de tabac, où beaucoup d'aveugles sont occupés aux divers travaux qu'exige cette manufacture; ils s'en acquittent aussi bien que des clairvoyans.
Depuis l'établissement de ces fabriques l'ordre règne dans la maison: tous ceux qui travaillent sont heureux; et ceux que les circonstances n'ont pas encore permis d'occuper, sollicitent de l'ouvrage.
Ce qui a été possible aux sourds-muets et aux quinze-vingts, le sera partout où on le voudra, de suite et avec constance; et partout on verra combien a raison l'écrivain qui a dit qu'il ne faut s'occuper ni du bonheur, ni même des vertus du peuple, mais de son travail; et le peuple est de toutes les classes: aucun homme occupé à des choses utiles, n'est méchant; aucun homme oisif n'est bon."
Duo indè maximi momenti elici possunt.
1.° Tantoperè decantata surdo-mutorum nova institutio, haud multum fructùs et utilitatis generaliter attulit, cùm, in tyronum animis, è sensibus solummodo, fortiter commotis organis, petita instructio, nec ordinis, disciplinoe, docilitatis studium et amorem, nec moralitatem, quae verum rationis usus indicium est, produxerit.
2.° Antek in iisdem surdo-mutis, cum hominibus opificiorum exercitio, praesertim terrae cultura, et rei agrestis, quae usu edocebatur, notitia, tum in feminis, acu perfectis operibus, in utrisque ejusdem sexus, simul habitantium, laborantium consortio et exemplo, corpore crescente, passionibus ortis, agentibus, anima per se, vel sensibilium impressione, etiam in suos actus, suas cogitationes reflectione, sese quasi explicante, nativae hominis ideae de Deo, bono et malo, expromebantur, novae ad res materiales aut spirituales, uti ex eorum externo habitu, actionibus, ostensis affectibus, etin quibusdam acriore mente praeditis, e scriptura cognosci poterat, excitabantur.
Proinde labore, usu, incommodi fugiendi, commodi adipiscendi cura, aetate, cum similibus conversatione, licet muta, vel caeca, non metaphysicis doctorum inventionibus, rebus etiam spiritualibus informari surdo-mutos et natura coecos, experientia docet.
Pag. 389, lin. 13; Brahti, quod magna mensura est.
Samskretice, bhratihi, agnanam, vanitas, rerum nihilum.
Lin. 15-17: et quatuor menses duarum tempestatum, quod Adzir, lege: adzer (ader), et dei, et bahman, et esfendar sit. (O tschar mah dou fessel ke adzer o dei o bahman o effendar baschad.)
Quatuor tempestates anni nominatae sunt (p. 388); ver, oestas, pluvioe, hiems, quaeque duorum mensium. Quatuor menses supersunt, scilicet, duo posteriores hiemis (T. 1, Annotat. p. 611); et duo pruinoe; qui quidem duas tempestates revera complectuntur.
At vero, quorsum hic mensium Persicorum veterum nomina? P. 388, ver, nomine Indico sanbat, designatum est, et quidem quatuor Persici menses, anno finem imponunt; at interpres (Darah Schakoh) Mohammedanus, si Indicas voces noluit, menses potius Arabicos, ramazz (d)an schawal, dzulkaedeh, dzulheddjah, hegira consecratos, quam epoquae Yezdedjerdicoe, vel Djelaleoe, debuit adhibere. Disparitatem, ubi de quatuor verbis, quodam modo technicis, agitur, in amanuensem rejicere, minime criticum est.
Supponendum igitur quatuor illa mensium Persicorum nomina in Samskretico authographo lecta. Res in India, si Oupnek'hat latinum illuc pervenit (quod exopto), enodabitur.
Interim quasdam cogitationes proponam.
Samskreticam linguam, uti et Indicam relligionem, e septentrionalibus regionibus, Kaschmiro, Tibeto, locis Gangis fonti proximis, ortum ducere notum est. Inde multa in Persiae et Indiae idiomatibus, inprimis veteribus, Zendico, Pehlvico, Samskretico, similia. Partes Indiae boreales, Persiae orientalibus, contiguae: et e prioribus, quotannis, commerciales turmae (caravanes) in posteriores commigrant. Ipse, ad Aurengabad pergens, coetui viatorum interfui, qui e locis Gooa proximis, merces, boum dorso impositas, ad provinciam [x] Decan, et etiam, ad septentrionales Indiae oras 1 [Zend-Avesta, T. l, 1.re part. p. CCXXII.] deferebant. E Candahar in Indiam brevis et perpetuus, cum bellatorum, tum negotiatorum est et semper fuit commeatus: nihil mirum ergo, vetera Persicorum mensium nomina, et plurima alia ex Occidente vocabula, in Samskreticis libris inveniri. Omnium linguarum eadem, plus aut minus remota origo; quod docti et critici orbis antiquitatum inquisitoris studium debet excitare.
Dico, critici, non, ut eruditus at leviter de omnibus disserens Sir W. Jones, qui Judaicoe Afghnoarum origini libenter fidem praebet 1 [Asiat. Research. T. 2, N.° IV. Henr. Vansittart, The descent of the Afghans from the Jews, p. 69-74. Note of the president, p. 76.], nec Persicam linguam, licet corruptam, in eorum sermone agnoscit. Imo
[Latin Version]
OUPNEK'HAT 42.um, MRAT LANKOUL.
N.° CLXII.
Pag. 355, lin. 2, 4: Mrat lankoul (forte, lankoun) . . . . halitus mortis ....
Samskretice, mroutihi, mors; mroutam, cadaver: langhanam, praeterire, transgredi, transilire, saltus ad e loco in locum transeundum.
Precatio est, formula, quam, ad mortem superandam, dum extremum emittit spiritum, homini recitare, pronunciare praeceptum.
Pag. 355, lin. 355, lin. 8-12: Roudri ..... notum regem Almout (mortis) facit. ....
Recte omnino, momento mortis, ad Roudr, destructionis agens, simul et ad regem mortis, preces directae.
Lin. 11, schabt.
Schabschoub, antiquus Rajah [x] Pendjab. Mahabar. 13 Porb. fol. 764 v.
Legi potest Beschast (infra, N.° clxvii, p. 384), vel [x] Bramha filius (Mahabar, 12 Porb. 2 part. fol. 567 r.); vel antiquus Rakeh (ibid. fol. 506 v.); antiquus Rajah (id. 13 Porb. fol. 648. r, ); antiquus vit (ibid. fol. 666 r. v.); rek'keschir regionis Oud (id. 14 Porb. fol. 708 v. 714 recto).
Lin. 14, 17, ultima; pag. 356, 6: quod madehmati est .... tres oculos habet .... rat .... basch roup est.
Idea sublimisi, dum vitae cursus absolvitur, cessat, tempus acre celeriter transiens, omnia, utpote Roudr, tribus oculis, absorbens, per precem orare. Haec precatio octo vocibus constat, quae ejus attributa exprimunt proprie ad Ens supremum pertinentia. Simul et homo, quemadmodum in aliis precibus [x] Deioutai fusis, seipsum tempus agnoscere, dicere tenetur.
Sensus istorum octo verborum, nempe rat, sat, pram, Brahm, porsch, Keschn pankal, aourdeh lank, proubatscheheh, baschroup, hic esse potest.
Rat, rathaha, currus: ratihi, sese oblectari: rat dehanam, nomen [x] Tschakdis; id est, mundi domus principalis sum, et bonum facere mea cura. Mahabar. 12 Porb. 2 part. fol. 568 v.
Sat, samskretice, bonum, rectum.
Pram Brahm; pra, supremus Brahm, ens omni superius.
Porsch, e verbo por, plenum; pri, implere; pouranam, impleri.
Keschn, niger: pankam, lutum.
Aourdeh: ouparisdhaha, sursum.
Lank. Samskretice, lachma, signum, nota exterior.
Proubatscheheh. Proupatscheh, quintum [x] Roudr nomen.
Mahabar. 12 Porb. 2 part. fol. 447 v., Prokata, tertium nomen [x] Patran. Forte legendum trou sola punctorum ... et .. differentia; tres: bhakschita bhakschanam, oculos leniter fricare, detergere.
Baschroup. Basrob, nomen [x] Maha diw (Mahabar. 12 Porb. 2 part. fol. 664 r.): Basou, creator; basch roup, creaturarum figura (Mahabar. 12 Porb. 2 part. fol. 538 r. fol. 560 r.): legendo, bhous roup, mundi figura.
His octo verbis addi debet nomau nomah (p. 357, lin. 8), id est, nemeskar, ave, humilis submissio.
Quae quidem hanc orationem praebent: "O (tempus) currus (omnia trahens, mercedem operum purorum adducens)! vere, supreme Brahm, (cuncta) replens, niger (colore [x] Keschn) et luteo, flavo-obscuro (ssandalino), (cujus) sursum (astris) indicia (magna), tribus oculis (creatione, conservatione, destructione), (cujus) figura mundus totus, (libi) humilis oratio, submissio."
Pag. 356, lin. 3; nigrer, lege: niger.
Ibid. lin. 9, 10, 11: occidere [x] Brahman .... auri .... cum uxore [x] ostad.
Tria magna apud Indos peccata; [x] Braman occidere, aurum furari, cum magistri uxore rem habere.
lbid. lin. l7, 18; octo personis.
Octo personas, hanc formulam, juxta vocum numerum, edocere jussum.
Pag. 356, lin. 24; pag. 357, lin. 9: Cum morte .... illa hora moriatur.
Primae, 2.[x], 3.[x] etc. vocis oblivione venturae mortis momenti curiosum omen.
***
OUPNEK'HAT 43.um, ANBRAT NAD.
N. CLXIII.
Pag. 358, lin. 2: Anbrat nad.
Samskretice, anbaram, nomen coeli; nad, sonus, vox.
Lin. 6: lignum lumen ut fecerunt.
Ligneae facis, in India, usus antiquus.
Ibid. lin. 12, ultima: Et modus .... entis fiat.
Comparationis expositio. [x] Oum, nomine Dei, velut curru conscensus, [x] Beschn, seu summa potentia currum regente, ad Brahm lok, mundum Entis homo tendat, sensibus internis et externis, qui [x] Roudr omnia destruentis, impedientis vice, repressis: quo ut pervenit, currum relinquat; id est, [x] Oum obliviscatur, et scientiis, omnibus mediis missis, soli Enti adhaerens, forma mundi Entis fiat.
Pag. 359, lin. 1, 7, 8: Tres litterae [x] pranou . . . ente . . . propitio .... pervenit.
Pari ratione, quibusque tribus, [x] pranou litteris, corporibus, entium gradibus, relictis, ad gradum sublimem, ubi nec littera, nec sonus, nasalem [x] Oum prolationem, quae vox pura, Ens supremum perveniat.
Ibid. lin. 9, 26: Sex res .... selouk .... entis luminis sit.
Sex [x] selouk (supra, T. I, N.° lxxii, p. 338; infra, N.° CLXIII, p. 360-363) modi explicati, auri et argenti e fodina extractorum, igne ustorum, purificatorum, comparatione elucidantur.
Pag. 359, lin. 27, 28, 29; pag. 360, lin. 3, 6: retentio . . . attrahere .... servatum habere .... emittere .... tres respirationis actus, aspiratio, suspensio, respiratio.
Pourk. Samskretice, pouranam, impleri aere; pourana karanam, facere implere. (P. 360, lin. 15.) Kanihak. Samskretice, kanakam, aurum purissimum. Kanischam, justum pondus. Khani bhavaha, se coagulare, concrescere.
Reitschak. Samskretice, reschaha, guttur. Rekha kararam, spirare, sufflare.
Pag. 360, lin. 21, 23: similis non videnti .... surdo .... quies acquisita fiat.
Caeco, surdo, ligno immoto similem esse, perfectae quietis, sui ipsius tranquillae possessionis indicium.
Pag. 361, lin. 4, 6: quisquis [x] atma, quod in corpore elephantis et formicae, et omnium animantium (est), et omni loco aequalem scit; hanc notitiam samadeh dicunt; quod demersio sit. (Ve har keh atmara ke dar badan fil o mourtscheh ve hameh djandaran ve hameh dja beraber bedanad in ag'hira samadeh gouiand ke esteghrak baschad.)
Atma, id est, anima universalis, Ens supremum unicum, aequalis (beraber) in elephante et in formica; in altissima quercu et in humili palea; in orbe toto, et in una linea, uno puncto, uno pulveris grano; in potentissimo principe, et debili, infimo subjecto; in magistro et servo: scilicet, extra illum atma nihil: omne ipse est: cum eo, cuncta paria, cum atma ubique idem sit.
Dogma Indicum naturam omnem, divisam vel simul sumptam, regiones, populos, regentes, rectos eadem mensura metiens.
Aurera praebeant, magni illi legislatores, superbi imperatores, arrogantes exercituum duces, qui militarem turmam, quasi histrionicum agmen, nobiles, legitimos sicarios, ad destruendum genus humanum arte et genio informatos, reipublicae substantiam pace et bello exhaurientes, nutu, voce, cymbalo, veluti oscilla funiculo, movere assueti, sese omnia, caeteros nihil reputant, regiones, regna, instituta, ad libita evertunt; orbem verrunt, ut turbo flamine aristas.
Attendant juvenes, et ipsi senes viri, qui moibo lividi, in ipso gurgitis, cuncta absorbentis, limine, sensibus misere niancipati, sese fugientes, gloriolae, mortis in fauce, avidi, ventris satiandi causa, politica, ecclesiastica, litteraria munera, munia ambiunt, fervido, artubus jam frigidis, studio exquirunt, aequali sibi (beraber), sorte ad rerum summam evecto, abjecta servi praebentes officia. Videant quid in se sit, ad quod tanto nituntur molimine, quid mundum exagitans, versans, praecipitem agens, tremenda ista tempestas.
Omnia sub coelo paria, aequalia. Globula globulae insurgit, pulvis pulveri, vermiculus vermiculo, palea paleae; undarum instar, quae modo sursum attolluntur, modo deorsum feruntur, ex eodem mari emersae, in idem eodem instanti, inanis et vacua spuma, immersae!
1 [Habel habalim amar cohelet habel habalim hakkol habel. Ecclesiast. I, 2.] Vanitas vanitatum, dixit Ecclesiastes: vanitas vanitatum, et omnia vanitas.
2 [Sof dabar hakkol nischmaa et haelohim ierah ve et mitsvotav schemor ki zeh kol haadam. ID. XII, 13.] Finem loquendi pariter omnes audiamus. Deum time, mandata ejus observa: hoc est enim omnis homo.
Pag. 361, lin. 7, ultim. pag. 362; pag. 363, lin. 23: Et modus [x] sedere .... Oportet quod .... In hoc verbo .....
Fusa [x] maschghouli descriptio. Vide supra, N.° cxxvii, p. 197 etc.
Pag. 361, lin. 22, 27, 28 ... . pranou .... Oum . . . . Brahmi, quod forma caloris naturalis est, quod in medio cordis est.
Caloris naturalis (herarat) qui in medio cordis, Oum, Deus ipse, forma, causa, calor iste.
Pag. 362, lin. 1, 2, 3, 4 m tempore [x] maschghouli, in uno halitu attracto, (quem) servatum habuit (retinuit) usque ad octoginta vice (vicibus), id ([x]] oum) dicat. (Dar hengam maschghouli dar iek nafs kaschideh negah daschtah ast ta haschtad bar oura (oum) begouiad.)
Mirum, vel assidua praxi eo deviniri posse, ut spatio unius halitus servati, 80 vicibus, Oum dici queat, sicque 80 momenta possint elabi: vera autem [x] maschghouli, scilicet relligiosae meditationis conditio, natura, est retentio halitus, corde uni rei alligato, nempe [x] atma, Deo supremo, quocum unum se scire injunctum.
Pag. 363, lin. 1, 2, 3, 10: Janua [x] pran .... sak'hemna .... foramen in cerebro .... similis ponti .... descendat.
Tempore mortis, pran hominis justi, per venam sak'hemna et foramen in cerebro factum, foras, supra exit. At vero in seipsum, cor suum descendere, quod fit, [x] pran e cerebro, per foramen, seu pontem, infra, intus attrahendo, vera, docto, liberationis via est.
Lin. 12, 13, 14, 22: timor .... edere multum, et derelictio [x] comedere multa (tark khordan betsiar) .... forma entis fiat.
Septem haec, scilicet timor; ira; tepor; somnus multus; nimia vigilia; abundans, frequens esus, comessatio; aut inaediae excessus, hominem agitant, extra se ferunt, vel mentis actioni obsunt: iis renuntiare, perfectam in corpore et anima aequalitatem constituit; in quo vera quies, perfecta [x] djiw atma, his in terris quasi ligati, servi, liberatio.
In omni medium servare, fanatismi mors est. Vera Indorum spiritualitas, cujus praxi tribus, 4, 5 mensibus, adhibita, mense sexto homo fit ipsa entis forma, id est, djiw atma atma evadit.
Cum ergo djogui, saniasi, ut caecus non videns (suprap. 360), nihil sentiens, vel (infra, N.° CLXV, p. 373) mente captus, puerilem habitum prae se ferens repraesentatur, non mortificatione, inaedia debilitatus, fractus; absoluta in Deum immersione, quae corpus sopitum tenet, hoc quasi amentiae genus productum dixeris.
Pag. 363, lin. 25; p. 364 lin. 14: cum quinque matrai . . . matra manent.
Pro litterarum numero, quinque elementorum qualitatibus sensibilibus comparato, quas Oum pronunciando homo exprimit, elementis maschghouli meritum, modum habet: sic semper cum naturae partibus etiam materialibus, Indi operationes etiam spirituales conjunctae.
Pag. 364, lin. 12, 13: bhout akasch .... qualitatem vocis (soni) habet.
Inde sequitur [x] Bhout akasch, qui tactum, ut ventus non habet, sed solam vocem, esse aerem subtilissimum sonum transmittentem; quod communiter [x] fezza tribuitur.
Lin. 15, 17: in illo gradu, quod (in eo) matrai non continetur . . . . sandhia est.
Gradus in quo matrai non continetur (infra, N.° clxvi, p. 378), est sonus nazalis, nomen Oum terminans.
Vera [x] sandhia, precationis in forma rosarii, matutinae, significatio. Mahabar. 12 porb. 2 part. fol. 547 v. fol. 633 r.
Samskretice, sandeha, pulchrum esse.
Ibid. lin. 20, 22: E podice sumptum cum extremitate pectoris, et initio gutturis, quod quantitas triginta digitorum mediorum est. (Az makaad guerefteh bemonthai sineh ve eptedai goulou ke mekdar be si angoscht vastti ast.)
Hic agitur de digiti medii latitudine, quae, cum Indi generatim manum (et proinde digitos) minus, quam Europaei, latam, amplam habeant, dare potest, medio digito ad majus novem linearum supposito, 270 lineas, seu 22 pollices, sex lineas; id est, 1 ped. 10 pollic. 6 lineas; et haec est e podice ad initium gutturis longitudo, in homine quinque pedum et duorum vel trium pollicum; quae quidem est (in itinere observavi) communis Indorum statura.
Pag. 364; lin. 24, 25, 26; djiw atma . . . halitum . . . pran dicunt, quod, djiw atma ei motum dat.
Systematis Indici clavis. Djiw atma pran est; et halitum, pran, djiw atma ex eo dicunt, quod hic eum movet. Quidquid alteri motum, vitam communicat, id ipsummet dicitur: actione in aliud, inter entia separata, rationem supponente, et quoque ente ad seipsum solummodo rationem habente.
Pag. 365, lin. 7, 8, 11, 15, 17, 22, 23, 24: unum lak, . . . et tredecim millia et unum centum, et octoginta vicis .... Pran . . . . in pectore sit .... colores .... berbhouti .... Pran cerebrum ut aperuit .... (Benares).
Quinque venti per venam sak'hemna, nocte-die, 108000, in aliis venis, 5180 vicibus, actionem suam peragere censentur.
Nec mirum, corporis ventorum naturam, locum, tam fuse explicari, etiam colorem tradi; cum e vento vita oriatur, eo servetur, et vento pran per cerebrum exeunte, homo moriens, perinde ac in terra Benares vita functus, rursus in hunc mundum redire, et ibi diversas transfigurationes, malis, anxietatibus, duris laboribus, tormentis eas comitantibus, subire nou coactus, statim beatitate fruatur.
Bherbhouti. Samskretice, Bharyaha, grani genus ad nigrum vergens. Bhoutihi, cinis, pulvis: inde color nigro-cinereus.
***
OUPNEKHAT 44.um, BASCHKL.
N.° CLXIV.
Pag. 366, lin. 2: Baschkl.
Mousom, tempestas anni, quatuor mensium, extra aestatem et hiemem, qua terra aratur, fruges crescunt (infra, p. 368, 371; Mahabar. 12 Porb. 1 part. p. 383 r. 2 part. fol. 540 r.), post avium ovorum emissionem (ibid. fol. 487 r.). Vide supra, T. I, Annotat. p. 612.
Pag. 367, lin. 24; pag. 368, lin. 25; pag. 369-371, lin. 20: Dans mercedes operum .... Pater magnus, . . . . et pater et mater totius mundi ego sum (peder kalan ve peder o mader kol aalem man am) . . . . unicus ego sum.
Descriptio [x] Inder a seipso, ut Entis summi, unici, universalis, patris, matris, omnium causae.
Pag. 368, lin. 2: Bratr nomine Schaittani ....
Indr Roudr est (p. 371), qui serpentis venenum hausit: hic idem Fereschtah Bratr Schaittani, nomine (infra, N.° clxvii, pag. 386) et figura colubrem, serpentem, in montibus habitantem, occidit.
Notandum istud angelorum, hominum cum serpente bellum in antiquis populorum monumentis asservatum. Genes. III, 15; Apocal. XII, 3, etc.
Samskretice, bhritihi, seu agnanam, malum ingenium, rerum nihilum, ignorantia, imprudentia, stultitia, affectus, passio.
Lin. 14: causa [x] maia.
Vide supra, N.° clxi, p. 351, 352.
Pag. 369, lin. 11, 12, 13, 14: [Ille quod (qui)] super currum unius pedis .... annus .... duodecim mense .... iter facit.
Annus, 12 mensium, circulus rotae, 12 radiis, cui superponitur currus solis mundum peragrantis. Sic in Mahabar. 8 Porb. fol. 287 r.), currus solis, et [x] Kern, ejus filii ([x] Djedaschter fratris natu majoris), unam rotam habet.
Jekin keh kern peser aftab ast tschenantscheh aftab bessourat iek paieh arabeh ast ve haman ttor miravad arabeh Kern ham bar iek paieh migardad. (Certum qubd Kern filius solis est: quemadmodum sol cum figura unius rotae currus est, et illo ipso modo it, currus [x] Kern etiam super una rota circuit.)
Pag. 369, lin. ultima: quinque divisio .... decem divisio . . .
Quinque elementa, decem pran, interni et externi.
Pag. 370, lin. 11, 12: et omnes, ex omnibus viis, cum me (ad me) perveniunt. (Ve hameh az hameh rahha be man mirasand.)
Quamcunque viam homo sequatur, si Deo unice et perseveranter intendit, ad eum pervenit; quod opera purissima, etiam relligione, humanitate praescripta, sola praestare non possunt.
***
OUPNEK'HAT 45.um, TSCHHAKLI.
N.° CLXV.
Pag. 372, lin. 2; Tschhakli.
Nomen Rek'heschir, p. 376, lin. 27: samskretice, tschaya, umbra, imago in speculo.
Ibid. lin. 4, 5: Seresti .... urbem Thaniser.
Seresti, bonitas scientiae (Mahabar. 12 Porb. 2 part. fol. 557 r.): membri virilis vis, robur (id. fol. 439 v.): nomina Indiae, metropolim fluvio ambienti congruentia. Thaniser, vel Tahniser, antiqua regia apud Indos celebris. (Mahabar. 12 Porb. 2 part. fol. 630 v.)
Pag. 373, lin. 6: Nimkehar.
Nimkehar, nimkeha; locus sanctus, quem devotione Indi visitant (Mahabar. 12 Porb. 2 part. fol. 563 r. 630 v.), ad quem, ut ibi animam exhalent, sese efferendos curant (id. fol. 522 v.): locus amoenus, ubi [x] djak (sacrificium) oi Deioutai peragunt (id. fol. 576 v. nim kehard [x] Pandvan); antiquae regum Indiae stirpis regio (id. 1 part. fol. 371 verso).
Pag. 373, lin. 19, 23, R'herkit.
Gorghet, urbs antiqua, via Dehli, nunc Indoustanici imperii capitis. (Mahabar. 12 Porb. 2 part. fol. 580 r. 13 part. fol. 778 r.)
Ibid. lin. 20, 28, penultima: similes parvulis annis . . . . parvulis vitam agimus.
Saniasi et djogui isti Indi erant, ad altissimum spiritualismi gradum erecti; qui, quasi sensibus mortui, infantes, imbecilles hominum oculis, ante Deum sapientissimi, ut non existentes, Entis unici, supremi omnium artificis et rectoris contemplatione immersi, omnibus mundi curis, occupationibus, affectibus liberi, vitam transigebant.
Pag. 374, lin. 13: Atr.
Secundus patriarcha e diluvio salvus; magnus orae meridionalis Indicae poenitens (Mahabar. 12 Porb. 2 part. fol. 447 v.), vel rek'heschir regionis occidentalis. Id. fol. 660 r.
Ibid. lin. 27; pag. 375, 376, lin. 20: Cum latere illorum . . . animam vilem.
Socraticus, figurativus Indorum doctorum discipulos edocendi, erudiendi modus.
Pag. 375, lin. 25, 26, 27; pag. 376, lin. 18, 20; pag. 377, lin. 12: abire [x] djiw atma . . . iens faciens corpus, . . sensus, equi hujus currus .... vile corpus .... animam vilem . . . . (. . . . proestare possunt).
Djiw atma, currus corporis auriga; sensus, equi: proinde sola nobilis anima, a corpore, sensibus distincta; qui quidem sunt pura instrumenta, ipsa duce et dirigente.
Pag. 376, lin. 1: lignum [x] euntes facere.
Lignum quo equi percutiuntur, vel punguntur, ut Indorum mos est, qui boves currum trahentes agunt.
Lin. 6, 12: djiw atma . . . vigiliam . . . corpus sine motu fiat.
Quatuor [x] djiw atma in homine status, in homine vigilante, dormiente cum somnio, eodem sine somnio, mortuo, lucide expressi.
***
OUPNEK' HAT 46.um, TARK.
N.° CLXVI.
Pag. 378, lin. 2, 4, 5: Tark .... tar.
Samskretice, taranam, transire, trajicere.
Lin. 7, 14; pag. 379, lin. 21: littera, quod , cum alef . . . Oum .... liberationem obtineat.
Magna et varia nominis Oum pronunciationis efficacia. E mari hujus mundi, omnibus peccatis, et in aliis mundis existendi necessitate solutum, ad littus, seu verae et unicae libertatis, in Ente supremo beatitatis portum, facit pervenire.
Ibid. lin. 20, ultima: Littera prima ejus, alef maftouh .... (sonus) ait.
Sex nominis Oum partes. Quinta, punctum est litterae ultimae superpositum, sonum nasalem efficiens; sexta, nad, sonus, seu integra vocabuli resonantia, vere totius nominis pronunciati sonitum reddens.
Sic viri spiritualissimi simplici signo, sono nimis inhaerentes, in materiam relabuntur, quamvis allegoricis explicationibus praejudicatos conceptus, pravos, elucidare, defendere satagant. Notae Judaeorum super nomine Tetragrammato relligiosae, ne dicam, superstitiosae observationes.
Dixi, spiritualismi: certum est enim homines, corpore et anima constantes, generaliter, sensibili ut et spirituali, id est externa, non secus ac interna relligione indigere.
Quod tamen ita intelligendum, ut tantum splendendis ceremoniis oculos percellere, vanis et incertis opinionibus, documentis mentes imbuere, falsis, ac ut plurimum absonis decisionibus conscientias irretire, fallere, verbi gratia, pro Christianis, praxes et dogmata nec scripturae sacrae, nec SS. Patribus, conciliis, avita traditione, vera Christi, ejus corporis mystici, et economicoe institutionis cognitione fulciendo, fictitia est et commenta, non ea quae a Deo ipso tradita, solaque homini necessaria relligio.
Pag. 378, lin. 24: tolle (lineola).
Pag. 379, lin. 17, caedere; lege cadere.
Ibid. lin. 18, 19, 20; occidere [x] Bhadri (bahadour; strenuum, inclytum militem), quod cum dolo occisus sit (bhadri ke be makar koschteh baschad).
Fortem virum dolo occidere, magnum facinus! non ergo omnia in bello licita: non, ut mos est, leonina deficiente, pellis jungenda est vulpina.
Recta et laudanda Indorum bellica moralis, sed heu! ultramarina. In Europa, quidquid utile, probum: faedera decipulae. Inermem aggrediuntur; arces, visitandi, piotegendi, tutandi causa occupant; tum, amico, hoste deluso, legitimos se proclamant et tuentur possessores. Arte parta novo furto defenduntur; et semper fluit hominum sanguis; subjectorum opes, militum alendorum, quorumdam ducum superbiae vel aviditatis satiandae gratia, effunduntur.
Misera humanitas! ovi pellis ad cutem usque abrepta; tonsorne vel lanio?
Bellum ingruit, furit? requisitionibus juvenum, equorum, instrumentorum, munitionum, victuum populus vexatus, et semihominibus crure, brachio, femore truncatis, redeuntibus, familiis tristis et acerbus luctus, terra ipsa semper cultoribus orba ingemiscit.
Pax lucet, tandem fit? exercituum, ducum luxu, internis, turmarum itineribus, exercitationibus, immensa publicorum, cujusvis gradus agentium, quadruplici stipendio donatorum massa, gravi pondere obruta natio, quandoque fame artificiali enecta, ut ab Anglis Bengalici populi: et dum aleae, venatui vel desidiae rectores specie laboriosi, indulgent, eadem remanent, imo augescunt, absque melioris status spe, vectigalium onera.
***
OUPNEK'HAT 47.um, ARK'HI.
N.° CLXVII.
Pag. 380, lin. 2: Ark'hi.
Arkeh, aquam, quam tempore servitii divini effundunt (supra, T. I, N.° 11, p. 10. Ceremonia, qua nobilem, praestantem, inclytum hospitem recipiendo, aquam ejus pedibus infundunt, et ex ea, super terram lineam, litteram effingunt. Mahabar. 12 Porb. 2 part. fol. 438 v.
Ibid. lin. 4; pag. 381-386, lin. 19: oi reh'heschiran .... submissio.
Attica, exculta, et tamen gravis et profunda de primo Ente, Brahm, antiquorum Indiae sapientum sermocinatio, ad veritatem exquirendam, non ut ei quem interrogant, consulunt, ruborem suffundant. Politae conversationis genus, quod ab Asiaticis discere possunt, in Europa, acres, arrogantes dissertatores, rixatores, societatis supplicium; quibus, quidquid effutiunt, certissimum, et nulla praesentium aetatis, status, ingenii habira ratione, sententia ipsorum sententiae contraria, incohaerens, absurda, entis hebetis, statim, derisoris, aspernantis, vultu, gestu pungentibus verbis pronunciatur.
Revolutionum, politicorum motuum tempore, fragrante partium studio, viget inprimis rudis ista consuetudo, morosa, aspera, agrestis confabulandi ratio; dum bono successu mentibus elatis, malo exasperatis, quisque in loquente, quin et in fratre, quasi hostem intuetur, et honesti immemor, partem cui adhaeret, cum vi non potest, cavillis, dicteriis, etiam irato, probroso sermone tueri contendit. Rebus instauratis, nova morum institutione opus est.
Pag. 381, lin. 9; pag. 382, lin. 4, 5, 6, 7, 20; pag. 383, lin. 5; pag. 384, lin. 26; fezza .... aqua, . . . obscuritas . . . lux . . . fulgor . . . pran . . . akasch . . . atma .... Bhout akasch .... lux, quod in disco solis .... fulgor.
Nec fezza Brahm est, nec aqua, tenebrae, lumen, fulgor, pran particularis, akasch, atma ligatus, vita animantium: haec omnia solummodo ejus magnitudo, id quo Ens supremum, unicum, magnum, entibus creatis apparet, sese magnum, multiplex, cuncta potens, efficiens, ostendit.
Pag. 382, lin. 5-8; pag. 385, lin. 9, 22; pag. 386, lin. 3, 11, 19: Plures id dicunt, quod aqua est: et plures id dicunt, quod obscuritas est: et plures id dicunt, quod lux est: et plures id dicunt, quod pran est: et plures id dicunt, quod akasch est: et plures id dicunt, quod atma est (baazzi oura migouiand ke ab ast o baazzi, oura migouiand ke tariki ast o baazzi oura migouiand ke nour ast baazzi oura migouiand ke pran ast o baazzi oura migouiand ke akasch ast o baazzi oura migouiand ke atma ast.) ..... Brahm, atma est atma Andri .... Andr .... humilis submissio.
Diversas illas de primo Principio etiam remotissimis temporibus opiniones, vide supra (N.° cx, p. 95-96), alio modo expressas. Hic aqua prima nominatur, ut apud Strabonem ex Megasthene 1 [[x]. Strab. Geogr. lib. XV, p. 713.]. Et infra (N.° clxviii, p. 387, lin. 25; N.° clxx, p. 394), obscuritas, caligo tenebris respondet, quae erant 2 [Ve khoschek aat penei tehom. Genes. I, 2.] super faciem abyssi, et [x] chaos antiquorum Graecorum 3 [Grot. de verit. relig. id. Cleric (1724), lib. I, § XVI, p. 39, 34, not.]; akasch, aeri; pran, vento activo, vitae principio materiali: atma, djan, anima, quae entibus creatis seorsim motum dat, iis insidet, et distinguitur ab atma, Brahm, seu pram atma, qui (p. 385, 386) Ens aeternum, supremum, idem ac Andri (de quo N.° clxiv, p. 366-371, mentio facta est), attributis, qualitatibus soli primo omnium Principio convenientibus ornatus agnoscitur.
***
OUPNEK'HAT 48.um, PRANOU.
Pag. 387, lin. 2: Pranou.
Samskretice, pranatihi, salutare, adorare; pranamaha, salutatio, officiosa verba. Prana, oblatio.
Notum omnes preces a nomine Oum, quod pranou est, incipere.
Lin. 4, Brahm, [x] Brahma in medio floris niloufer . . . productum fecit. (Brahm Brahmra darmian goul niloufer paeda kard.)
Brahma, prima [x] Brahm productio, flori nenuphar, in aqua, insidet, quemadmodum (Genes. I, 2) spiritus Dei ferebatur super aquas.
Pag. 387, lin. 7, 12: quodnam unum kalmeh . . . derelictionem omnium voluptatum fecit.
Brahma ipse, ut naturam totam intelligat, cognoscat, sibi ipsi renunciat, ens suum quasi derelinquit, abnegat, primo Enti, supremo sui auctori, unice intentus. Ea est in agente spirituali voluptatum omnium derelictio (tark djamiee ledzat), cui contraria animi inclinatio, scilicet in se complacentia, sui intuitus, ejusdem agentis virtuti omnem demit efficaciam. (Supra, T. I, N.° V, p. 17, 18.)
Lin. 13, 14, 15: illud unum kalmeh e duabus figuris . . . et quatuor matra ....
Aou, m nazale, duae nominis Oum figurae; a, ou, m, et sonus nazalis, quatuor matra.
Hoc nomine acquisito, naturae universae cognitionem Brahma obtinet, qualibet verbi Oum figura, littera propriam, singularem spiritualis et materialis mundi quarumdam partium notitiam praebente.
Lin. 16, 18, 20: (hoc kalmeh nomen) circumdans omne est; et dominus omnis est; et semper novum est; et sermo . . . Creatoris est; et ipsum etiam Creator est; mokel ejus etiam Creator est.
(An kalmeh .... mahit hameh ast o ssaheb hameh ast o hameschah navast o goftar afridgar ast o khod ham afridgar ast mokel ou ham afridgar ast.)
Nomen Oum, Verbum Dei, Creator ei praefectus, Deus ipse est, Creator; cuncta comprehendens, omnis rei dominus, antiquum et novum.
Verbum Dei, ut primaria, universalis rerum causa, ostensum ab aeterno, cum Deus ipse sit; continuo prolatum et agens, producens, cum semper novum et Creator; cunctorum dominus, cum cuncta in se comprehendat, contineat; et simul a Deo, qui ei praesidet, quod fontem denotat, ortum: Verbum Del specialibus istis characteribus, qui essentiam ejus exprimunt, exponunt, in antiquis Indorum libris designatum, a verbo ([x]) Dei, de quo sublime Evangelista (Joann. I, 1-3), re attente considerata, in se non differre deprehendetur.
Pag. 387, lin. 25, ultima; pag. 388, 389: E figura prima aquam ... collectum ostendere ... aquam res dispersas, scivit.
Mirum qua ratione e duabus figuris et quinque partibus verbi Oum, Oupnek'hat naturam totam eruat. Aqua, jam observavi, primum prodit, rerum matrix (infra, N.° clxx, p. 394); deinde ignis et ejus lumen, rebus vitam, motum, actionem inspirans.
Pag. 388, lin. 1, 23; pag. 389, lin. 8, 9, 10, 18: Et e matrai primo .... djiw atmai .... instrumenta videntem .... saltationem; locutionem .... hanc quantitatem rerum intellexit . . .
Simili modo e quatuor matrai et quinto, scilicet sono e m quiescente exorto, diversas mundi partes, cum sensibus corporis humani, eis respondentibus, etiam djiw atma suum, aiet Beid etc. Brahma intelligit.
Observandum autem eodem ordine, quo supra (T. I, N.° lxxv, p. 379 etc), ea omnia hic praeberi; quibus adjunguntur septem voces 1 [Supra (N.° xciv, p. 31, 32), decem voces, sonis ab ave, instrumentis, ipsi nube editis similes, memorantur. Cum autem hic de instrumentorum tractandorum arte, locutione, etc. post septem voces agatur; istae ad artem musicam pertinere, et scalae (gammae) Indicae septem tonos indicare videntur. Super hac materia vide Works of Sir W. Jones, T. I, p. 413-443, on the musical modus of the Indus, written in 1784, and since much enlarged.], artes, instrumenta.
Pag. 388, in margine; pag. 357, lege: pag. 359 etc.
Lin. 2, 3, 9, 10, 17, 24: nomen .... bhour .... kalmeh unificationis . . . bhou .... souh .... ghanneh.
Quatuor his vocibus, quoe nomen (esm) formulae unificationis appellantur, quatuor kalmeh designantur (infra, N.° clxx, p. 397).
Samskretice, bahoulam, pouranam, multum implere: boudhihi, intellectus: bourab, o Parkeh. Bhou, terra. Souh, nomen [x] Parkeh [Mahabar. 1
FN: Mense decembri 1801 (ut et octobr. Asiat. Researches, 6 tom. in 8.°), in manus meas ceciderunt Sir William Jones Opera (Londini, 1799, impressa, 6 Tom. in-4.°; 2, Supplem.), e quibus extractam duorum manuscriptorum in Annotationibus et alibi laudatorum notitiam hic lubet opponere.
I.
"Maha bharata, a poem in eighteen books, exclusive of the part called Raghuvansa, the whole attributed to Chrishna Dwaipayana Vy'asa, with copious notes by Nila canta. This stupendous work, when perfect, contains upwards of one hundred thousand metrical Verses. The main subject is the history of the race of Bharata, one of the ancient kings of Industan, from whom that country is said to have derived the name of Bharata varsha; and more particularly that of two of its collateral branches, distinguished by the patronimies, the Curavas and the Puravas (Kourvans et Pandvans) [so denominated from two of their ancestors, Curu and Paru], and of their bloody contentions for the sovereignty of Bharata varsha, the only general name, by which the aborigenes know the country we call India, and the Arabs and Persians, Hind and Hindostan. But, besides the main story, a great variety of other subject is treated of, by way of introduction and episode. The part intitled Raghu vansa, contains a distinct history of the race of Crishna. The Maha bharata is so very popular throughout the East, that it has been translated into most of its numerous dialects, and there is an abridgment of it in the Persian languages, "
Versio Persica, quam saepius citavi, nec datur ut epitome, nec, spisso volumine (in fol.° 1563 fol.) considerato, eo nomine vocari potest.
"several copies of which are to be found in our publick library. The Gita, which has appeared in an English dress,"
Bhaguat geeta, or dialogues of Kreeshna and Arjoon . . . translated ... by Charl. Wilkins (1785),
"formes part of this work; but, as it contains doctrines thought too sublime for the vulgar, it is often left out of the text, as happens to be the case of this copy. Its place is in the 6.th book, called Bhisma porva (Porb.)."
Gita, ut alibi probavi, mera est adjectio, operi inserta, quae etiam Persice reddita est (vide catalogum unde hoc desumptum: mss. Pers. p. 455, n. 110, Arjona gita).
"This copy is written in the character which, by way of preeminence, is called deva nagary. Ly. J."
S. W. Jones, Op. T. VI, p. 441. A catalogue of the Sanscrit manuscriptes presented to the royal society, by Sir Will. and Lady Jones, N.° 1, a.
II.
"Sri BHAGAVAT, a poem in twelve books, attributed to Crishna Dwaipayana Vyasa, the reputed author of the Mahabarat, and many other works; with notes by Srid bara swami: Devanagari character. It is to be found in most of the vulgar dialects of India, and in Persian language. It has also appeared in a very imperfect and abridged form, in French (supra, T. I, Monitum, p. XVIII, not.),"
Ea est Anglorum de Gallorum operibus loquendi ratio. Inter aemulos nec pax sincera, nec, plerumque, justitia etiam urbanitas. (Vide Asiat. Research. T. 2, p. 53.)
"under the title of Bhagavadam, translated from the Tamul version. The chief subject of the Bhagavat, is the life of Crishna; but, being one of that species of composition which is called Purana, it necessary comprises five subjects, including that which may be considered the chief. The Brahmans, in their books, define a Purana to be a poem treating of five subjects: primary creation, or creation of matter in the abstract; secundary creation, or the production of the subordinate beings, both spiritual and material; theological account of their grand periods of time, called Manwantaras; genealogical rise of families, particularly of those who have reigned in India; and, lastly, a history of the live of particular families." Ly. J.
Tom. cit. p. 445, catalog. etc. 3, a.
III.
Duabis istis notitiis liceat adjungere fragmentum alicujus momenti, quod in ejusdem S. W. Jones operibus invenitur.
Prodit tandem aliquando, quasi invitum, sub corrupto Upanisha nomine, Oupnek'hat, cujus certe versionem e Samskretico, si potuissent, saltem e Persico sermone jam dudum Angli dare debuissent.
Sic autetn se habet fragmentum de quo agitur, sub titulo: Extract from a dissertation on the primitive religion of the Hindus. 1 [The Works of S. W. Jones, T. VI, p. 445.]
*** "But that I may not seem to appropriate the merit of discoveries which others have previously made, I think it necessary to say, that the original Gayatri, or holiest verse in the Veda, has already been published, though very incorrectly,
Nihil perfectum, nihil recium, accuratum, nisi ab Anglis, uti nullum commercium nisi ab avidis istis institoribus.
"Il est a presumer, "inquit Sir W. Pulteney, de commercio cum India in Communium camera loquens," que la France se hatera de profiter de la paix pour reprendre ce commerce, si lucratif pour elle. Je ne vois pas de meilleur moyen pour l'empecher, que de donner aux nationaux la facilite de prendre part au commerce que la compagnie ne peut pas ou ne veut pas faire par elle-meme." Moniteur, 13 frim. an 10 (A decembr. 1801), p. 288: Angl. parlem. imper. Chambr. des commun. seance du 25 nov. (4 frim.): Commerce avec l'Inde.
Pour l'empecher! En justam, amicam, pacificam Anglorum legislatorum indolem! Commercialia Praesidia, id est, muri nudi, semi-diruti, restituuntur ea conditione ut commercium non reviviscat. Si Galli illud instituere tentant, qua ratione novi et temerarii conatus impediri, incassi reddi queant, ab oratore Anglo, sub ipso pacis limine, in suprema et augusta parlamenti aula, palam enunciatur. Similiter, cum Madras consilium, Arcatae [x] Nabab defuncto, legitimum successorem, ejus filium (nothum), qui Anglis perpetuam et supremam [x] Carnate dominationem deserere recusabat, amovent, contra pacta Britannicam inter societatem et MahmetAali, ipsis Gallis anno 1763 sancientibus, conventa, a Marq. Cornwallis, anno 1792, iterata (Moniteur 26 niv. an. 10: Londr. 8 jan. 1802, p. 461); et haeredis loco mortui nepotem (juxta alios, fratrem natu minorem) ultimi Ameer filium, nominalem provinciae Nabab instituit (Monit. 6 niv. an 10: Londr. 21 decembr. 1801, p. 383), ambitiosis et tyrannicis Calcuttae vestigiis insistens: nulla matris-patriae in filios, sane non degeneres, animadversio; nequidem simplex objurgatio. Nec quisquam, ejusdem vel contrariae opinionis, nobilis Baronetti consilium, propositum redarguit. Quin imo ipse Scacarii Cancellarius (D. Addington) Angliae, in commercio Indico primatum, suprematiam diserte pronunciat." Londies, inquit, deviendra le marche de 1'Inde. Cette capitale est aujourd'hui le centre auquel aboutit le commerce de cette partie du globe: il n'y a pas de doute qu'avec des reglemens sages on ne parvienne a en faire l'entrepot des marchandises de l'Europe et de l'Asie." Monit. 15 frim. an 10 (6 decembr. 1801): Anglet. parlem. imper. p. 296.
Audiant, arrectis auribus adstent, ignavi, saltem male providi totius Europae populi. Audiat, semper charissima mihi, Gallia mea patria, et de fraudulento rivali, ne dicam inimico, prudens diffidere discat.
1.° Commercium de quo agitur, quod ad Indiam, ut testatur D. Dundas, ceasoriae camerae praeses (Chef du bureau du controle), a 1800 anno ad 1801, societati Anglicae, merces, 7,600,000 libr. sterl. (circa 165 million. 200,000 lib. turon); privatis negociatoribus, 2,382,000 libr. sterl. (circa 52 million. 374,000 libr. turon.), venditas suppeditavit: Carnatae accessione 2,251,000 lib. sterl. annualis [x] Madras reditus augetur.
2.° Angli pacem cum Russis, Danis, Suedis sanciendo, praetenso navium neutrarum, belli tempore, visitandarum juri non renunciant: sicut et, pacto cum Gallis fcedere, quominus eorum vires navales e cinere surgant, incrementum capiant, quoquo modo impedire in animo habent. Hoc aperte probant Parlamentales de pace disceptationes.
Verum ad D. Jones fragmentum.
"(published) by Fra Manuel da Assomcaon, a succesful Missionary from Portugal, who may have received it, as his countrymen assert, from a converted Brahman; that the same venerable texte was seen in the hand of M. Wilkins, who no doubt well understood it,"
Nunc de cunctorum Anglorum Sanskretica scientia dubito. In tota India, a Gange ad Indum, usque ad Kaschmir, rerum summa potientes, Brahmenas, Pandetan (Asiat. Research. T, I [1801], p. 124, T. II), auctoritate, pecunia illaqueant; et iis interpretibus, perpauci ope Lingua Persicae, quidam, Indoustanicae (Maur), vel Bengalica, plures, Lusitanicae, etiam Anglicae (generaliter enim Indi, Britanninico regimini addicti, Anglice sciunt), versiones e Sanskretico, opera varia componunt: nulla autem huc usque edita grammatica Sanskretica; nullum dictionarium.
"by two Pandits of my acquaintance; and that a paraphrase of it in Persian may be found in the curious work of Dara Shucuh (Schakoh), which deserves to be mentioned very particularly,
Notum est kaitri (gayatri) esse mensuram unicitatis, supremi, solius Entis. De hoc pluries in Oupnek'hat (supra, N.° clxviii, p. 388; N.° clxx, p. 397, etc), inde hic Gayatri nominatio.
In Mahabarat, 13 Porb. p. 647 v. Gaetri, [x] Beid formula.
Si certum est, quod de Lusitano Missionario asserit fragmentum, mea [x] Oupnek'hat versio secunda tantum erit. Verum haec strictiori indigent examine.
"that amiable, but impolitick prince, who sacrificed his throne and his life to a premature declaration of his opinions, "
Doctos, nimium curiosos principes ad thronum, regimen minus aptos, orbis praebet historia: mens prudens, sanum ingenium, forte pectus, generalis rerum peritia, animus consiliorum capax, minime pertinax; eae sunt qualitates in rectore gentium requisitae: qui autem iis polleat, vix unus in mille.
"and employed six months, as he tells us (supra, N.° clxxxii, p. 454), at Banaras (in urbe Dehli, Dar Scheher Dehli. Ibid.), and explaining fifty-one upanishads (oupnek'hats), "
Samskreticae litterae k et sch (a Code of Gentoo; pref. p. XXIII, pl. 1) ab Europaeo facile confundi potuerunt. Mogoli (principi Dara Schakoh, Indo, a Benares Pandetis erudito), praesertim favente etymologia, fidere tutius est.
Quinquaginta Oupnek'hat tantummodo sunt, non unum et quinquaginta. Vide errorem, et unde ortum duxerit, supra, T. I, N.° III, et not. 1.
"or secrets of the old ancient scripture;"
Samskretice, ouktam, pronunciatio. Ouktoua, dicens quod: ouk touollaghanam, oaktya niadha karanam, fidem fallere. A privativo praemisso, non dicendum. Nekad, 6.um auditus objectum (Mahabar. 12 Porb. 2 part. fol. 425 v.); pari ratione, cum a privativo, quod ad aurem non debet pervenire: a (Oup)nekad: secretum tegendum. (Supra, T. I, N.° II, p. 9.)
"but he translated only the verbal interpretation of his Pandets, and blended the text of the veda with different gloss, and even with the conversation, I believe, of his living Hindu expositors, who are naturally so loquacious, that when they began talking, they hardly know how to close their lips."
Nemini, nec principi, nec genti parcit Anglus criticus. Nunc primum Indos loquaces, loquaciores esse Europaei discunt; videlicet, a nobilitato Anglo, ad laudem taciturno, ad vituperium loquaci. 1 [ ]FN: 1. Nec sibi parcit auctor imprudens, dum versiones Persicas nimis deprimendo, suas ipsas, istarum inprimis adjumento confectas, eodem quo eas telo confodit. Haec in prefatione ad [x] Menu institutorum versionem Anglicam leguntur (Jones Works, T. 3, institutes etc. Preface, p. 61): "The Persian translation of Menu, like all others from the Sanscrit into that language, is a rude intermixture of the texte, loosely rendered, with some old or new comment, and often with the crude notions of the translator; and though it expresses the general sense of the original, yet it swarms with errors, imputable partly to haste, and partly to ignorance."
Si generaliter (all others) tanta oscitatione, etiam inscitia laborant translatores Persici, quare major auctori e Samskretico vertenti, fides adhiberetur? Cuncta ergo in dubium revocanda, albam chartam nigram reddiderit Sir Will. Jones, nullo orbis eruditi, cum nihil certum, emolumento.
Of this book I procured, with the assistance of colonel Polier, a complete copy, corrected by a learned Raja, named Anandaram, with whom the colonel was very intimate: but, though sublime and majestick features of the original were discernible, in parts, through folds of the Persian drapery, yet the Sanskrit names were so barbarously written, and the additions of the translator has made the work so deformed, that I resolved to postpone a regular perusal of it till I could compare it with the Sanskrit original." ***** (Reliqua desunt.)
Videlicet filius Imperatoris Schahdjehan, Mogol, linguarum peritus, externarum relligionum studiosus, intelligens indagator, sumptibus, in ista inquisitione, non parcens, minori cura et successu, quam eruditus Jones extraneus, [x] Pandetan auxilio solum suffultus, nulla autem, arbitror, Samskreticae linguae notitia, [x] Oupnek'hat sensum perceperit, pretiosi hujus libri versionem dederit!
Quo ducit nimia se semper extollendi cupiditas!
Tempus quo dissertatio, cujus fragmentum datur, non indicatum.
At vero unum obiter liceat observare. Si Samskreticum textum, et Persicam principis Daraschakoh translationem prae manibus habuit doctus Jones, quare in catalogo manuscriptorum Samskreticorum, Persicorum etc, ab eo et Lady Jones regali societati praesentatorum 1 [ ],FN: Lib. cit. a pag. 441-443-459. A catalogue etc. Epistola S. W. Jones ad Sir Joseph Banks, Bart; ex horto (gardens) juxta Calcutta, Jan. 29, 1792, missa, qua mss. ei confidit idem Jones, ea, si superstes fuerit, ex ejus manu rursus recipienda, si fato concesserit, societati regali offerenda committit. Prefat. p. 441) taken by C. Wilkins, esq. and read before the Royal society, Jun. 28, 1798, p. 443.
Anno 1794, jam e vivis excesserat D. Jones, ut probatur Sir John Shore, immediate post eum Calcuttanae academiae praesidis, oratione ad Asiaticam societatem habita, 22 mai 1794; quaeque eruditi hujus viri, recente morti erepti, laudem praebet et desiderium. Asiat. Research. T. 4, p. 191.
neutrum videre est? Gita Persice omissum non est. An pretiosum [x] Oupnek'hat manuscriptum, non nisi post epoquam 1792 a colonel Polier accepisse D. Jones dicatur? [END FOOTNOTE]
... 12 Porb. 2 part. fol. 538 r.): Souhe rourta, amicus, carus, familiaris: souha routouam, amicitia. Ganam, musica; ghana gorjanam, tonare.
Pag. 388, lin. 15, makor; lege: makar.
Pag. 389, lin. 4, 5, 6: septem nomen (nomina) [x] kalmeh unificationis .... Bradhast, et Krat, et Drhast, et Mhit, et Tat, et Sam, et Oum sit.
Samskretice, barad, dans robur (Mahabar. 12 Porb. 2 part. fol. 559 v.). Krat, filius Parkeh et Parkerat (Mahabar. 12 Porb. 2 part. p. 556 v.). Kareh, agens. Darschanam, visus, videre, ostendere, se monstrare. Mahitalam, hic mundus inferior. Tatt, res, ens, materia (Mahabar. 12 Porb. 2. part. fol. 529 r.). Sam, particula conjunctiva, cum, una; societas. Samaha, homo similis.
Septem istarum vocum, formulam unificationis significantium, sensus erit: dans robur, agens, ostendens se, hic terraneus mundus, res, unitio, cum Oum; seu Oum rebus, entibus, huic inferiori mundo, junctionem, robur largiens, agens; per haec (omnia) se ostendens.
Pag. 389, lin. 12: Tschetrratheh.
Samskreticè, tschetri, rex; rathaha, currus; vel, rathihi kridhâ, ludi saltationis.
Melodiae, instrumenta, saltatio, locutio proefectos spirituales habent; artes ludificabiles, quae ad corpus pertinent, edoceri, nihil in se mali, quamvis iis Indi sapientes non erudiantur.
Labor, labor, et labor improbus, justo pretio donatus, hoc verè et solum est, esse debet hominis hoc in mundo negotium. Miser ille, qui, absque mercede, laborare cogitur: ubi praemium debitum, non poena est, sed utilis et corpori et menti occupatio. Hac de re diariurn officiale (Moniteur) audiamus (4 frim. an 10, 25 nov. 1801; Par. 3 frim. p. 251).
Rien ne prouve mieux, inquit redactor optimè sensatus, la puissance du travail sur les moeurs, que les deux faits suivans: ils méritent, parleur importance, d'être publiés, parce qu'ils sont propres à servir d'encouragement et d'exemple à tous ceux qui, par sentiment ou par devoir, sont occupés du soin de soulager les malheureux.
Et quàm multi, Gallicâ revolutione, miseri!
Les Sourds-muets, placés à l'institut du faubourg saint Jacques, ètoient, il y a moins d'un an, encore tout à fait indociles, indisciplinés, insensibles à tout moyen d'ordre, ètrangers à toute idée de conservation; ils ne travailloient point. Aujourd'hui, qu'ils sont imprimeurs, tailleurs, cordonniers, tourneurs ou menuisiers, ils sont doux, soigneux de leur personne; ils ressemblent à tous les enfans disciplinés de longue main; et, ce qui est digne de remarque, la moralité, que l'instruction n'a pu leur donner, le travail l'a fait naître.
Les quinze-vingts étoient peut-être plus malheureux encore, et certainement plus difficiles à porter au travail, dont les éloignoient, et leur âge, et leur infirmité, et des préjugés anciens et fortement enracinés.
Une volonté ferme a lutté contre ces obstacles, et les a surmontés: la fabrique de draps, dont on a déjà parlé dans ce journal, a acquis assez de consistance et d'activité, pour se charger de l'habillement des élèves du Prytanée-Français; les draps qui ont été fournis en exécution des traités faits entre les deux établissemens, sont beaux, de bonne qualité.
C'est une idée tout à la fois morale et politique, que de faire concourir deux établissemens publics au service l'un de l'autre.
A côté de cette fabrique de draps on en a placé une de tabac, où beaucoup d'aveugles sont occupés aux divers travaux qu'exige cette manufacture; ils s'en acquittent aussi bien que des clairvoyans.
Depuis l'établissement de ces fabriques l'ordre règne dans la maison: tous ceux qui travaillent sont heureux; et ceux que les circonstances n'ont pas encore permis d'occuper, sollicitent de l'ouvrage.
Ce qui a été possible aux sourds-muets et aux quinze-vingts, le sera partout où on le voudra, de suite et avec constance; et partout on verra combien a raison l'écrivain qui a dit qu'il ne faut s'occuper ni du bonheur, ni même des vertus du peuple, mais de son travail; et le peuple est de toutes les classes: aucun homme occupé à des choses utiles, n'est méchant; aucun homme oisif n'est bon."
Duo indè maximi momenti elici possunt.
1.° Tantoperè decantata surdo-mutorum nova institutio, haud multum fructùs et utilitatis generaliter attulit, cùm, in tyronum animis, è sensibus solummodo, fortiter commotis organis, petita instructio, nec ordinis, disciplinoe, docilitatis studium et amorem, nec moralitatem, quae verum rationis usus indicium est, produxerit.
2.° Antek in iisdem surdo-mutis, cum hominibus opificiorum exercitio, praesertim terrae cultura, et rei agrestis, quae usu edocebatur, notitia, tum in feminis, acu perfectis operibus, in utrisque ejusdem sexus, simul habitantium, laborantium consortio et exemplo, corpore crescente, passionibus ortis, agentibus, anima per se, vel sensibilium impressione, etiam in suos actus, suas cogitationes reflectione, sese quasi explicante, nativae hominis ideae de Deo, bono et malo, expromebantur, novae ad res materiales aut spirituales, uti ex eorum externo habitu, actionibus, ostensis affectibus, etin quibusdam acriore mente praeditis, e scriptura cognosci poterat, excitabantur.
Proinde labore, usu, incommodi fugiendi, commodi adipiscendi cura, aetate, cum similibus conversatione, licet muta, vel caeca, non metaphysicis doctorum inventionibus, rebus etiam spiritualibus informari surdo-mutos et natura coecos, experientia docet.
Pag. 389, lin. 13; Brahti, quod magna mensura est.
Samskretice, bhratihi, agnanam, vanitas, rerum nihilum.
Lin. 15-17: et quatuor menses duarum tempestatum, quod Adzir, lege: adzer (ader), et dei, et bahman, et esfendar sit. (O tschar mah dou fessel ke adzer o dei o bahman o effendar baschad.)
Quatuor tempestates anni nominatae sunt (p. 388); ver, oestas, pluvioe, hiems, quaeque duorum mensium. Quatuor menses supersunt, scilicet, duo posteriores hiemis (T. 1, Annotat. p. 611); et duo pruinoe; qui quidem duas tempestates revera complectuntur.
At vero, quorsum hic mensium Persicorum veterum nomina? P. 388, ver, nomine Indico sanbat, designatum est, et quidem quatuor Persici menses, anno finem imponunt; at interpres (Darah Schakoh) Mohammedanus, si Indicas voces noluit, menses potius Arabicos, ramazz (d)an schawal, dzulkaedeh, dzulheddjah, hegira consecratos, quam epoquae Yezdedjerdicoe, vel Djelaleoe, debuit adhibere. Disparitatem, ubi de quatuor verbis, quodam modo technicis, agitur, in amanuensem rejicere, minime criticum est.
Supponendum igitur quatuor illa mensium Persicorum nomina in Samskretico authographo lecta. Res in India, si Oupnek'hat latinum illuc pervenit (quod exopto), enodabitur.
Interim quasdam cogitationes proponam.
Samskreticam linguam, uti et Indicam relligionem, e septentrionalibus regionibus, Kaschmiro, Tibeto, locis Gangis fonti proximis, ortum ducere notum est. Inde multa in Persiae et Indiae idiomatibus, inprimis veteribus, Zendico, Pehlvico, Samskretico, similia. Partes Indiae boreales, Persiae orientalibus, contiguae: et e prioribus, quotannis, commerciales turmae (caravanes) in posteriores commigrant. Ipse, ad Aurengabad pergens, coetui viatorum interfui, qui e locis Gooa proximis, merces, boum dorso impositas, ad provinciam [x] Decan, et etiam, ad septentrionales Indiae oras 1 [Zend-Avesta, T. l, 1.re part. p. CCXXII.] deferebant. E Candahar in Indiam brevis et perpetuus, cum bellatorum, tum negotiatorum est et semper fuit commeatus: nihil mirum ergo, vetera Persicorum mensium nomina, et plurima alia ex Occidente vocabula, in Samskreticis libris inveniri. Omnium linguarum eadem, plus aut minus remota origo; quod docti et critici orbis antiquitatum inquisitoris studium debet excitare.
Dico, critici, non, ut eruditus at leviter de omnibus disserens Sir W. Jones, qui Judaicoe Afghnoarum origini libenter fidem praebet 1 [Asiat. Research. T. 2, N.° IV. Henr. Vansittart, The descent of the Afghans from the Jews, p. 69-74. Note of the president, p. 76.], nec Persicam linguam, licet corruptam, in eorum sermone agnoscit. Imo
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Re: Oupnek'hat, by Anquetil Duperron
by admin » Sat Jan 20, 2024 4:09 am
Part 13 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[English Version by Google translate]
OUPNEK'HAT 42.um, MRAT LANKOUL.
No. 162
Pag. 355, lin. 2, 4: Mrat lankoul (perhaps, lankoun). . . . breath of death
Samskretice, mroutihi, death; mroutam, a corpse: langhanam, to pass over, to pass over, to leap over, a leap to pass from place to place.
It is a prayer, a formula which, in order to overcome death, while he is taking his last breath, a man must recite, pronounce a precept.
Pag. 355, lin. 355, lin. 8-12: Roudri ... makes known the king of Almout (death). ....
Quite rightly, at the moment of death, prayers are directed to Roudr, the agent of destruction, and at the same time to the king of death.
Lin. 11, schabt.
Schabschoub, the ancient Rajah [x] of Pendjab. Mahabar. 13 fol. 764 v.
Beschast can be read (below, No. clxvii, p. 384), or [x] Bramha filius (Mahabar, 12 Porb. 2 part. fol. 567 r.); or the ancient Rakeh (ibid. fol. 506 v.); ancient Rajah (id. 13 Porb. fol. 648. r, ); ancient life (ibid. fol. 666 r. v.); rek'keschir of the region of Oud (id. 14 Porb. fol. 708 v. 714 recto).
Lin. 14, 17, last; page 356, 6: that it is wet.... it has three eyes... it is a rat... it is a basch roup.
The idea of the sublime, while the course of life is completed, ceases, time passing sharply swiftly, absorbing everything, like Roudr, with three eyes, to pray by prayer. This prayer consists of eight words, which express his attributes properly belonging to the Supreme Being. At the same time, man is bound to say, as in other prayers [x] of Deioutai, that he acknowledges himself in time.
The meaning of these eight words, namely, rat, sat, pram, Brahm, porsch, Keschn pankal, aourdeh lank, proubatscheheh, baschroup, may be here.
Rat, rathaha, a car: ratihi, to amuse oneself: rat dehanam, a name [x] of Tschakdis; that is, I am the principal of the house of the world, and my concern is to do good. Mahabar. 12 2 parts fol. 568 v.
Sat, Samskretice, good, right.
Pram Brahm; pra, the supreme Brahm, being above all.
Porsch, from the word por, full; pri, to fill; pouranam, to be filled
Keschn, black: pankam, mud.
Aourdeh: ouparisdhaha, up.
Lank. Samskretice, a tear, a sign, an outward mark.
Proubatscheheh. Proupatscheh, the fifth [x] name of Roudr.
Mahabar. 12 2 parts fol. 447 v., Prokata, the third name [x] Patran. Perhaps we should read trou only the points ... and ... the difference; three: bhakschita bhakschanam, to rub the eyes gently, to clean them.
Baschroup. Basrob, name [x] Maha diw (Mahabar. 12 Porb. 2 part. fol. 664 r.): Basou, creator; basch roup, figure of creatures (Mahabar. 12 Porb. 2 part. fol. 538 r. fol. 560 r.): reading, bhous roup, figure of the world.
To these eight words must be added nomau nomah (p. 357, line 8), that is, nemeskar, bird, humble submission.
These provide this prayer: "O (time) chariot (dragging everything, bringing the reward of pure deeds)! verily, supremely Brahm, (all) filling, black (color [x] Keschn) and yellow, dark-yellow (ssandalin), (whose) signs are (great) above (the stars), with three eyes (creation, preservation, destruction), (whose) image is the whole world, (his book) humble prayer, submission."
Pag. 356, lin. 3; black, read: black
Ibid. lin. 9, 10, 11: to kill [x] Brahman ... of gold ... with his wife [x] ostad.
Three great sins among the Indians; [x] To kill a Brahman, to steal gold, to have an affair with the master's wife.
ibid. lin. 17, 18; eight persons
Eight persons were ordered to teach this formula, according to the number of words.
Pag. 356, lin. 24; page 357, lin. 9: With death ... at that hour he shall die.
First, 2.[x], 3.[x] etc. a curious omen of the importance of the coming death by the forgetting of the voice.
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OUPNEK'HAT 43.um, ANBRAT NAD.
No. 163
Pag. 358, lin. 2: Anbrat nad.
In Samskretic, anbara, the name of heaven; nad, sound, voice.
Lin. 6: As they made the light of the wood.
Wooden beams, in India, an ancient practice.
Ibid. lin. 12, the last: And the mode of being ...
Comparative exposition. [x] Oum, in the name of God, mounted as if on a chariot, [x] Beschn, or the supreme power controlling the chariot, to Brahm lok, the world of Being, man tends, with internal and external senses, which [x] Roudr, which destroys everything, hinders it by turn, restrained: when he arrives, let him leave the car; that is, [x] Let him forget himself, and clinging to the sciences, sent by all means, to the only Being, become the form of the Being of the world.
Pag. 359, lin. 1, 7, 8: Three letters [x] pranou . . . being . . propitiation ... reached
In the same way, and with each tribe, [x] pranou letters, bodies, degrees of beings, left, to the highest level, where neither letter, nor sound, nasal [x] Pronunciation of O, which is a pure voice, can reach the highest being.
Ibid. lin. 9, 26: Six things ... selouk ... be the being of light.
Six [x] selouk (above, T. I, No. lxxii, p. 338; below, No. 163, p. 360-363) explained the manner in which the gold and silver extracted from the mines, burnt and purified by fire are highlighted.
Pag. 359, lin. 27, 28, 29; page 360, lin. 3, 6: retention. . . to draw in ... to have saved ... to emit ... the three acts of respiration, aspiration, suspension, respiration.
Pourk. Samskretice, pouranam, to be filled with air; pourana karanam, to make to fill. (P. 360, line 15.) Kanihak. Samskretice, kanakam, the purest gold. Kanisham, just weight. Khani bhavaha, to congeal, to congeal.
Reitschak. Samskretice, reschaha, throat. Rekha kararam, to breathe, to blow.
Pag. 360, lin. 21, 23: like the one who does not see.... the deaf.... let peace be acquired.
To be like a blind, deaf, motionless tree, is an indication of perfect rest, of tranquil self-possession.
Pag. 361, lin. 4, 6: whoever [x] knows the atma, which is in the body of the elephant and the ant, and of all living things, and is equal in every place; they call this notice samadeh; which is drowning. (Ve har keh atmara ke dar badan fil o mourtscheh ve hameh djandaran ve hameh dja bebar bedanad in ag'hira samadeh gouiand ke esteghrak baschad.)
Atma, that is, the universal soul, the supreme and unique Being, equal (beraber) in the elephant and the ant; in the highest oak and in the low straw; in the whole world, and in one line, one point, one grain of dust; in the most powerful prince, and the weak, the lowest subject; in the master and the servant: namely, the atma is nothing outside him: everything is himself: with him, all things are equal, since the atma is everywhere the same.
The Indian dogma measures all nature, whether divided or taken together, by the same measure of regions, peoples, rulers, and rulers.
Let those great legislators, proud emperors, haughty commanders of armies, who form a military band, like a histrionic column, noble, legitimate assassins, trained to destroy the human race by art and genius, exhaust the substance of the republic by peace and war, as if by nod, voice, cymbal, They swing by a rope, accustomed to move, everything to themselves, they regard others as nothing, they overturn regions, kingdoms, institutions, at will; they sweep the world like a whirlwind blowing their ears.
Let the young men, and the old men themselves, who are bruised by the scum, in the very gurgling, all-absorbing, threshold, wretched by the senses, fleeing from themselves, glories, death in the throat, greedy, for the sake of satisfying their stomachs, political, ecclesiastical, literary functions, responsibilities go around, With fervor, and their bodies already cold, they eagerly sought for an equal (beraber), raised by lot to the summit of things, and cast off as servants rendering services. Let them see what is in themselves, to which they lean so much, what is stirring the world, turning it, acting recklessly, that terrible storm.
All things under heaven are equal. The globules of the balls rise up, the dust of the dust, the worm of the worm, the straw of the straw; like the waves, which are raised at the same time upwards, and are carried downwards at the same time, emerging from the same sea, immersed in the same instant, empty and empty foam!
1 [Abel habalim amar cohelet habel habalim hakkol habel Ecclesiastes 1, 2.] Vanity of vanities, said Ecclesiastes: vanity of vanities, and all vanity.
2 [Sof dabar hakkol nischmaa et haelohim ierah ve et mitsvotav schemer ki zeh kol haadam. I.D. 12, 13.] Let us all hear the end of speaking together. Fear God, keep his commandments: for this is every man.
Pag. 361, lin. 7, last page 362; page 363, lin. 23: And the manner [x] of sitting .... It is necessary that .... In this word .....
Fusa [x] description of maschghouli. See above, No. cxxvii, p. 197 etc.
Pag. 361, lin. 22, 27, 28 ... pranou .... Oum . . . . Brahmi, which is the form of natural heat, which is in the middle of the heart.
Of the natural heat (herat) which is in the midst of the heart, Oum, God himself, the form, the cause, this heat.
Pag. 362, lin. 1, 2, 3, 4 m time [x] maschghouli, in one breath drawn, (which) he had saved (retained) up to eighty times (times), that ([x]] oum) say. (Dar hengam maschghouli dar iek nafs kaschideh negah daschtah ast ta haschtad bar oura (oum) begouiad.)
It is strange, or that it can be divined by constant practice, that in the space of one breath, Oum may be said 80 times, and thus 80 moments may slip away: but the truth [x] of maschghouli, that is, the condition, the nature of religious meditation, is the retention of the breath, with the heart tied to one thing , namely [x] atma, the supreme God, with whom he is enjoined to know himself as one.
Pag. 363, lin. 1, 2, 3, 10: Door [x] pran .... sak'hemna .... a hole in the brain ... like a bridge .... let it descend.
At the time of death, the pran of the righteous man, through the sak'hemna vein and the hole made in the brain, goes outside, above. But really, to descend into oneself, into one's heart, which is done [x] by drawing food from the brain, through an opening, or a bridge, below, within, is the true, learned, way of liberation.
Lin. 12, 13, 14, 22: fear ... to eat much, and neglect [x] to eat much (tark khordan betsiar) ... the form of being becomes.
These seven, namely, fear; anger heat a lot of sleep; excessive vigilance; abundant, frequent eating, gathering; or the excesses of inadequacy, they stir up a man, they carry him outside, or they are obstructed by the action of the mind: to renounce them, he establishes a perfect equality in body and soul; in which there is true rest, perfect [x] djiw atma, liberation in these lands as if bound, slaves.
In any case, to keep the mean, is the death of fanaticism. The true spirituality of the Indians, whose practice is used for three, four, five months, in the sixth month man becomes the very form of being, that is, djiw atma atma escapes.
When, therefore, the djogui, the saniasi, is represented as blind, not seeing (supra. 360), feeling nothing, or (below, No. 165, p. 373) mentally seized, bearing a childish attitude before him, not mortified, weakened by hunger, broken; absolute immersion in God, which keeps the body asleep, you may say that this is a kind of madness produced.
Pag. 363, lin. 25; p. 364 lin. 14: with five matrai . . remain a mother.
For the number of letters, compared to the sensible qualities of the five elements, which man expresses by pronouncing Oum, the merit of the maschghouli elements has a mode: thus always with the material parts of nature, the Indian operations also spiritual.
Pag. 364, lin. 12, 13: bhout akasch ... has the quality of voice (sound).
From this it follows [x] Bhout akasch, which has no touch, like the wind, but only a voice, is the air transmitting the most subtle sound; which is commonly given [x] fezza.
Lin. 15, 17: in that degree, which (in it) the cup is not contained. . . . it is a sandhya.
The degree in which the matrai is not contained (below, No. clxvi, p. 378) is the nasal sound, terminating the name Oum.
True [x] sandhia, meaning of prayer in the form of a rosary, in the morning. Mahabar. 12 porb. 2 parts fol. 547 v. fol. 633 r.
Samskretice, sandeha, to be beautiful.
Ibid. lin. 20, 22: From the bodice taken with the extremity of the breast, and the beginning of the throat, which is the quantity of thirty middle fingers. (Az makaad guerefteh bemonthai sineh ve eptedai goulou ke mekdar be si angoscht vastti ast.)
Here we are dealing with the width of the middle finger, which, since Indians in general have a hand (and therefore their fingers) less wide than Europeans, can give, supposing the middle finger to be nine lines larger, 270 lines, or 22 inches, six lines; that is, 1 foot 10 inches 6 lines; and this is the length from the foot to the beginning of the throat, in a man five feet and two or three inches; which indeed (I observed on the journey) is the common stature of the Indians.
Pag. 364; lin. 24, 25, 26; djiw atma . . breath . . pran say that djiw atma gives it motion.
Indian key system. Djiw atma is pran; and breath, pran, djiw atma from it they say, because here it moves him. Whatever communicates motion and life to another is said to be itself: an action towards another, between separate beings, supposing a reason, and also a being having a reason only towards itself.
Pag. 365, lin. 7, 8, 11, 15, 17, 22, 23, 24: one million, . . . and thirteen thousand and one hundred and eighty times .... Pran . . . . let it be in the chest .... colors .... berbhouti .... Pran brain as it opened .... (Benares)
The five winds through the sak'hemna vein, day and night, 108,000 times, and in other veins, 5180 times, are considered to carry out their action.
Nor is it surprising that the nature of the physical winds, the place, should be so easily explained, even the color; when life arises from the wind, it is preserved by it, and when the wind passes through the brain, a dying man, in the same way as he lived his life in the land of Benares, returns again to this world, and there undergoes various transfigurations, evils, anxieties, hard labors, and torments that accompany them Now he was forced to enjoy happiness at once.
Bherbhouti. Samskretice, Bharyaha, a kind of grain turning black. Bhoutihi, ashes, dust: hence the black-gray color.
***
OUPNEKHAT 44.um, BASCHKL.
No. 164
Pag. 366, lin. 2: Baschkl.
Mousom, the season of the year, four months, outside summer and winter, when the land is plowed, crops grow (below, p. 368, 371; Mahabar. 12 Porb. 1 part. p. 383 r. 2 part. fol. 540 r.) , after the release of the birds' eggs (ibid. fol. 487 r.). See above, T. I, Notes. p. 612
Pag. 367, lin. 24; page 368, lin. 25; page 369-371, lin. 20: Giving the wages of works .... Great Father, . . . . and I am the father and mother of the whole world (peder kalan ve peder o mader kol aalem man am) . . . . I am the only one.
Description [x] Inder from himself, as being supreme, unique, universal, father, mother, cause of all.
Pag. 368, lin. 2: A brother named Schaittan ...
It is Indr Roudr (p. 371), who drank the poison of the serpent: this is the same Fereschtah Bratr Schaittani, by name (below, No. clxvii, p. 386) and figure, he killed a serpent, a serpent, that dwells in the mountains.
It is to be noted that the war of the angels, men and the serpent is recorded in the ancient records of the peoples. Genes. III, 15; Revelation 12, 3, etc.
Samskretice, bhritihi, or agnanam, bad temper, nothingness, ignorance, imprudence, stupidity, affection, passion.
Lin. 14: cause [x] Maya.
See above, No. clxi, p. 351, 352
Pag. 369, lin. 11, 12, 13, 14.
A year, 12 months, a circle of a wheel, 12 spokes, on which is superimposed the chariot of the sun traveling through the world. So in Mahabar. 8 Porb. fol. 287 r.), the chariot of the sun, and [x] Kern, his son ([x] Djedashter's elder brother), has one wheel.
Jekin keh kern peser aftab ast tschenantscheh aftab bessourat iek paieh arabeh ast ve haman ttor miravad arabeh Kern ham bar iek paieh migardad. (It is certain that Kern is the son of the sun: just as the sun is a chariot with the shape of one wheel, and goes in that same way, Kern's chariot [x] also goes around on one wheel.)
Pag. 369, lin. last: five division ... ten division . .
Five elements, ten pranas, internal and external.
Pag. 370, lin. 11, 12: and all, from all ways, when they reach me (to me). (Ve hameh az hameh rahha be man mirasand.)
Whatever path a man follows, if he focuses solely and persistently on God, he will reach him; that the purest works, even those prescribed by religion and humanity, cannot be performed alone.
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OUPNEK'HAT 45.um, TSCHHAKLI.
No. 165
Pag. 372, lin. 2; Tschakli.
The name Rek'heschir, p. 376, lin. 27: samskretice, tschaya, shadow, image in a mirror.
Ibid. lin. 4, 5: Seresti ... the city of Thaniser.
Seresti, the goodness of knowledge (Mahabar. 12 Porb. 2 part. fol. 557 r.): the strength of the male member, the strength (id. fol. 439 v.): the names of India, suitable for the metropolis surrounding the river. Thaniser, or Tahniser, an ancient king famous among the Indians. (Mahabar. 12 Porb. 2 part. fol. 630 v.)
Pag. 373, lin. 6: Nimkehar.
Nimkehar, nimkeha; a holy place, which the Indians visit with devotion (Mahabar. 12 Porb. 2 part. fol. 563 r. 630 v.), to which, in order to exhale their souls there, they take care to bring themselves (id. fol. 522 v.): a pleasant place, where [x] they perform the djak (sacrifice) oi Deioutai (id. fol. 576 v. nim kehard [x] Pandvan); the ancient region of the race of the kings of India (id. 1 part. fol. 371 verso).
Pag. 373, lin. 19, 23, R'herkit.
Gorghet, an ancient city, on the road to Dehli, now the capital of the Hindustani empire. (Mahabar. 12 Porb. 2 part. fol. 580 r. 13 part. fol. 778 r.)
Ibid. lin. 20, 28, penultimate: like little years. . . . we live a small life.
These Sanias and Djogis were Indians, raised to the highest degree of spiritualism; who, as if dead to the senses, infants, weaklings in the eyes of men, before the wisest God, as if they did not exist, immersed in the contemplation of the only Being, the supreme artist and ruler of all, freed from all the cares, occupations, and affections of the world, passed their lives.
Pag. 374, lin. 13: Atr.
The second patriarch saved from the flood; the great penitent of the southern coast of India (Mahabar. 12 Porb. 2 part. fol. 447 v.), or the rek'heschir of the western region. Id. fol. 660 r.
Ibid. lin. 27; page 375, 376, lin. 20: With their side . . cheap soul
The Socratic, figurative way of teaching and educating students of Indian teachers.
Pag. 375, lin. 25, 26, 27; page 376, lin. 18, 20; page 377, lin. 12: to go [x] djiw atma . . . going and making the body, . . the senses, the horses of this chariot ... a vile body ... a vile soul . . . (. . . . they can stand out).
Djiw atma, the driver of the car of the body; senses, horses: hence only the noble soul, distinct from the body, senses; which indeed are pure instruments, themselves leading and directing.
Pag. 376, lin. 1: to make wood [x] while walking.
A stick with which horses are struck, or pricked, as is the custom of the Indians, who use oxen to draw carts.
Lin. 6, 12: djiw atma. . . watch . . the body becomes motionless.
I expressed the four [x] djiw atma states in a man, in a man awake, asleep with a dream, and the same without a dream, dead, lucidly expressed.
***
OUPNEK' HAT 46.um, TARK.
No. 166
Pag. 378, lin. 2, 4, 5: Tark ... tar.
Samskretice, tarana, to cross, to cross.
Lin. 7, 14; page 379, lin. 21: letter, that, when alef . . Oh, let him obtain deliverance.
The great and varied effectiveness of the pronunciation of the name Oum. From the sea of this world, freed from all sins and from the necessity of existence in other worlds, he causes him to arrive at the shore, or true and unique freedom, the port of bliss in the Supreme Being.
Ibid. lin. 20, last: His first letter, alef maftouh ... (sound) says.
The six parts of the name Oum. Fifth, the dot is superimposed on the last letter, producing a nasal sound; the sixth, nad, sound, or the whole resonance of the word, really rendering the sound of the whole name pronounced.
Thus the most spiritual men, too attached to a simple sign, to a sound, will be relegated to matter, although they strive to elucidate and defend prejudiced concepts, wrongs, by allegorical explanations. Notes on the religious, not to say superstitious, observations of the Jews upon the name of the Tetragrammaton.
I said, of spiritualism: for it is certain that men, having body and soul, in general, need a sensible as well as a spiritual, that is, an external, no less than an internal religion.
But this is to be understood in such a way as to pierce the eyes only with dazzling ceremonies, to fill the minds with vain and uncertain opinions, to imbue the minds with documents, falsities, and to ensnare the consciences with most absent decisions, to deceive, for example, for Christians, practices and dogmas, neither of the sacred scriptures, nor of SS. Supporting the fathers, the councils, the ancestral tradition, the truths of Christ, his mystical body, and the knowledge of the economic institution, it is fiction and speculation, not what was handed down by God himself, and the only religion necessary for man.
Pag. 378, lin. 24: remove (lineola).
Pag. 379, lin. 17, to kill; let fall
Ibid. lin. 18, 19, 20; to kill [x] Bhadri (bahadour; a vigorous, famous soldier), because he was killed with deceit (bhadri ke be makar koschteh baschad).
To kill a brave man by deceit, a great deed! therefore not everything is lawful in war: not, as is the custom, when the lioness fails, the fox must be joined by the skin.
The right and praiseworthy morals of the Indians, but alas! overseas In Europe, whatever is useful, good: the league of disciples. They attack unarmed; they occupy the fortresses for the purpose of visiting, worshiping, and protecting; then, deceived by friend and enemy, they proclaim themselves legitimate and defend themselves as possessors. They defend themselves with a new art acquired; and the blood of men always flows; The riches of the subjects, of the feeding of the soldiers, of the pride or greed of certain leaders, are poured out.
Poor humanity! the skin of the egg was torn to the skin; Shaver or wool?
Is the war raging, raging? the people harassed by demands for youths, horses, instruments, munitions, provisions, and demi-humans with legs, arms, and thighs cut off, returning, families sad and bitterly mourning, the land itself always groans for the worshipers of the world.
Peace shines, is it finally happening? the armies, the luxury of the leaders, the interior, the marches of the troops, the exercises, the immense masses of the public, agents of every rank, the mass of donors four times the salary, the nation crushed by a heavy weight, sometimes driven by an artificial famine, as by the English of the people of Bengal; .
***
OUPNEK'HAT 47.um, ARK'HI.
No. 167
Pag. 380, lin. 2: Ark'hi.
Arkeh, the water which they pour out at the time of the divine service (above, T. I, No. 11, p. 10. The ceremony in which, receiving a noble, distinguished, and illustrious guest, they pour water on his feet, and from it, a line on the ground, literally they depict. Mahabar. 12 Porb. 2 part. fol. 438 v.
Ibid. lin. 4; page 381-386, lin. 19: oi reh'heschiran .... submission.
Attic, cultured, and yet serious and profound about the first Being, Brahm, the discourse of the ancient sages of India, in order to seek the truth, not to put shame on him whom they question, consult. A kind of polite conversation, which they can learn from the Asiatics, in Europe, sharp, arrogant dissertators, brawlers, the punishment of society; to whom, whatever they spit out, most certainly, and with no account of the present age, state, or talent, the opinion contrary to their own opinion, incoherent, absurd, being dull, is immediately pronounced with words that are mocking, repulsive, and stinging in face and gesture.
At the time of revolutions, of political movements, when the passion of the parties is broken, this custom prevails in the most rude manner, a morose, rough, way of talking to the peasants; while their minds are exalted by good success, and exasperated by evil, each man strives to protect the part he adheres to, with taunts, dictations, and even angry, slanderous speech, in the speaker, without looking at his brother, as if he were an enemy, and oblivious to the honest one. After things have been established, a new training of behavior is needed.
Pag. 381, lin. 9; page 382, lin. 4, 5, 6, 7, 20; page 383, lin. 5; page 384, lin. 26; fezza ... water, . . . obscurity . . light . . shine . . breakfast . . akasch . . atma .... Bhout akasch .... light, that in the disk of the sun .... shine.
There is no Brahm, nor water, darkness, light, light, particular food, akasch, bound atma, the life of living beings: all these are only his greatness, that by which the Supreme Being, unique, great, appears to created beings, himself great, manifold, all powerful, efficient, shows.
Pag. 382, lin. 5-8; page 385, lin. 9, 22; page 386, lin. 3, 11, 19: Many say that it is water: and many say that it is darkness: and many say that it is light: and many say that it is bread: and many say that it is akasch: and many say that it is atma .) ..... Brahm, the atma is the atma of Andri .... Andr .... humble submission.
See above (No. cx, pp. 95-96) those different opinions about the first Principle even in the most remote times, expressed in another way. Here water is mentioned first, as in Strabo from Megasthenes 1 [[x]. Strab. Geogr. book 15, p. 713.]. And below (No. clxviii, p. 387, lin. 25; No. clxx, p. 394), obscurity, fog corresponds to darkness, which were 2 [Ve khoschek aat penei tehom. Genes. 1, 2.] upon the face of the abyss, and [x] the chaos of the ancient Greeks 3 [Grot. of the truth relig. id. Cleric (1724), lib. I, § XVI, p. 39, 34, not.]; akasch, air; pran, the active wind, the material principle of life: atma, djan, the soul, which gives separate motion to created beings, resides in them, and is distinguished from atma, Brahm, or pram atma, which (p. 385, 386) is the eternal, supreme, identical being and Andri (of whom mention was made in No. clxiv, p. 366-371), is acknowledged to be adorned with the attributes and qualities which alone correspond to the first principle of all things.
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OUPNEK'HAT 48.um, PRANOU.
Pag. 387, lin. 2: Pranou.
Samskretic, pranatihi, to greet, to adore; pranamaha, salutation, official words. Prana, an offering.
It is known that all prayers begin with the name Oum, which is pranou.
Lin. 4, Brahm, [x] Brahma in the middle of the lotus flower. . . made the product. (Brahm Brahmra darmian goul niloufer paeda kard.)
Brahma, the first [x] production of Brahma, is seated in the water-lily flower, just as (Genesis 1:2) the spirit of God was carried over the waters.
Pag. 387, lin. 7, 12: what one kalmeh . . He abandoned all pleasures.
Brahma himself, in order to understand and know the whole of nature, renounces himself, as it were, abandons and denies his own being, concentrating solely on the first Being, the supreme author of himself. It is the abandonment of all pleasures in the spiritual agent (tark djamiee ledzat), to which the contrary inclination of the mind, namely, self-indulgence, self-inspection, lowers all the efficacy of the virtue of the same agent. (Above, T. I, No. 5, p. 17, 18.)
Lin. 13, 14, 15: that one kalmeh from two figures. . . and four mothers ...
Aou, m nasal, two forms of the name Oum; a, ou, m, and the nasal sound, four matras.
Having acquired this name, Brahma obtains the knowledge of the whole nature, each form of the word Oum, its own letter, providing a unique knowledge of certain parts of the spiritual and material world.
Lin. 16, 18, 20: (this kalmeh name) surrounds everything; and he is the lord of all; and it is always new; and speech . . It is of the Creator; and He is also the Creator; His model is also the Creator.
(An kalmeh .... mahit hameh ast o ssaheb hameh ast o hameschah navast o goftar afridgar ast o khod ham afridgar ast mokel ou ham afridgar ast.)
The name Oum, the Word of God, the Creator is his commander, God himself, the Creator; all-comprehensive, lord of all things, old and new.
The word of God, as the primary, universal cause of all things, has been shown from eternity, when God himself is; continually brought forth and acting, producing, being ever new and Creator; let the Lord of all things, when he comprehends all things in himself, contain them; and at the same time from God, who presides over it, which denotes the source: the word Del by these special characters, which express its essence, they expound, designated in the ancient books of the Indians, by the word ([x]) of God, of which the sublime Evangelist (Joann. 1, 1-3), when the matter is carefully considered, it will be found that it does not differ in itself.
Pag. 387, lin. 25, the last; page 388, 389: From the first figure water ... collected to show ... water scattered things, he knew.
It is surprising how Oupnek'hat can extract the whole of nature from the two figures and five parts of the word Oum. Water, I have already observed, first comes forth, the matrix of things (below, No. clxx, p. 394); then fire and its light, inspiring life, motion, and action in things.
Pag. 388, lin. 1, 23; page 389, lin. 8, 9, 10, 18: And from the first matrai .... djiw atmai .... seeing instruments .... dancing; he understood the expression ... this quantity of things. . .
In like manner from the four matrai and from the fifth, that is to say, from the sound of the m quiescent, arose the different parts of the world, with the senses of the human body, corresponding to them, even his djiw atma, says Beid, etc. Brahma understands.
Now it is to be observed in the same order as above (T. I, No. 75, p. 379, etc.), that all these are presented here; to which are added seven voices. But when here the art of dealing with instruments, speech, etc. it is done after seven voices; these belong to the art of music, and the Indian scale (gamma) seems to indicate seven tones. On this matter see Works of Sir W. Jones, T. I, p. 413-443, on the musical mode of the Indus, written in 1784, and since much enlarged.], arts, instruments.
Pag. 388, in the margin; page 357, read: p. 359 etc.
Lin. 2, 3, 9, 10, 17, 24: name .... bhour .... kalmeh of unification. . . bhou .... souh .... ghanneh.
By these four words, by which the name (esm) of the formula of unification is called, the four kalmeh are designated (below, No. clxx, p. 397).
Samskretice, bahoulam, pouranam, to fill much: boudhihi, understanding: bourab, O Parkeh. Bhou, the earth. Souh, name [x] Parkeh [Mahabar. 1
... 12 Porb. 2 parts fol. 538 r.): Souhe rourta, friend, dear, familiar: souha routouam, friendship. Ghana, music; ghana gorjanam, to thunder.
Pag. 388, lin. 15, makor; read: makar
Pag. 389, lin. 4, 5, 6: seven name (names) [x] kalmeh of unification .... Bradhast, and Krat, and Drhast, and Mhit, and Tat, and Sam, and Oum be.
Samskretice, barad, giving strength (Mahabar. 12 Porb. 2 part. fol. 559 v.). Krat, the son of Parkeh and Parkerat (Mahabar. 12 Porb. 2 part. p. 556 v.). Kareh, agent. Darschanam, to be seen, to see, to show, to show oneself. Mahitalam, this lower world. Tatt, thing, being, matter (Mahabar. 12 Porb. 2. part. fol. 529 r.). Sam, conjunctive particle, with, one; company Samaha, like a man.
The meaning of these seven words, signifying the formula of unification, will be: giving strength, acting, showing itself, this earthly world, matter, union, with Oum; or Oum to things, to beings, to this lower world, joining, giving strength, acting; showing himself by all these things.
Pag. 389, lin. 12: Tschetrratheh.
Samskreticè, tschetri, king; rathaha, a car; or, rathihi kridhâ, dancing games.
Melodies, instruments, dancing, speech have spiritual effects; there is no harm in it in itself, although the wise Indians are not trained in them.
Work, work, and dishonest work, given at a just price, this is truly and only, this should be man's business in the world. Wretched is he who, without pay, is forced to work: where the reward is due, it is not a punishment, but a useful occupation for body and mind. Let us hear about this matter in the official diary (Moniteur) (4 Frim. an 10, 25 Nov. 1801; Par. 3 Frim. p. 251).
Nothing proves better, inquit redactor optimè sensatus, the power of work on morals, than the following two facts: they deserve, due to their importance, to be published, because they are capable of serving as encouragement and example to all those who, out of sentiment or duty, are concerned with relieving the unfortunate.
And how many were miserable in the French revolution!
The Deaf Mutes, placed at the institute in the Faubourg Saint Jacques, were, less than a year ago, still completely indocile, undisciplined, insensitive to any means of order, foreign to any idea of conservation; they did not work. Today, whether they are printers, tailors, shoemakers, turners or carpenters, they are gentle, careful of their person; they resemble all long-disciplined children; and, what is worthy of note, the morality that education could not give them, work gave birth to.
The fifteen to twenty were perhaps even more unhappy, and certainly more difficult to bear at work, from which their age, their infirmity, and old and deeply rooted prejudices kept them away.
A firm will fought against these obstacles, and overcame them: the cloth factory, which we have already spoken about in this newspaper, acquired enough consistency and activity to take charge of clothing the students of the Prytaneum- French; the sheets which were provided in execution of the treaties made between the two establishments, are beautiful and of good quality.
It is both a moral and political idea to have two public establishments work together to serve each other.
Next to this cloth factory, a tobacco factory has been placed, where many blind people are employed in the various jobs required by this factory; they perform it as well as clairvoyants.
Since the establishment of these factories, order has reigned in the house: all those who work are happy; and those whom circumstances have not yet allowed them to occupy, seek work.
What was possible for the deaf and dumb and the fifteen and twenty, will be possible wherever we want, immediately and with constancy; and everywhere we will see how right the writer is who said that we must concern ourselves neither with the happiness, nor even with the virtues of the people, but with their work; and the people are of all classes: no man occupied with useful things is wicked; no idle man is good.”
Indie duo at the maximum moment available.
1. The new institution of the deaf-mutes, so celebrated, brought not much fruit and benefit in general, as, in the minds of the tyrants, and only in the senses, strongly moved by the organs, was the instruction demanded, nor the study of order, discipline, docility, and love, nor morality, which the true use of reason is an indication, it has produced.
2. Antek in the same deaf-mute, with men, the exercise of the works, especially the cultivation of the soil, and the knowledge of the rural things, which was taught by practice, and also in the women, the needle-work perfected, in both of the same sex, the association and example of those living together, working together. growing in the body, arising from the passions, agents, the soul by itself, or the impression of the sensible, even in the reflection of its actions, its thoughts, as if unfolding itself, the native ideas of man concerning God, good and evil, were brought forth, new to things material or spiritual, as from by their external behavior, their actions, and their displayed affections, and indeed some of them were endowed with a sharper mind, as could be known from the Scriptures, they were excited.
Accordingly, by labor, by practice, by care to avoid inconvenience, by care to gain advantage, by age, by conversing with the like, though dumb or blind, but not by the metaphysical inventions of the doctors, experience teaches that the deaf-mute and the blind by nature should be informed of spiritual matters as well.
Pag. 389, lin. 13; Brahti, which is a great measure.
Samskretice, brathihi, agnanam, vanity, nothingness.
Lin. 15-17: and the four months of the two storms, which Adzir, read: adzer (ader), and the gods, and bahman, and be broken. (O tschar mah dou fessel ke adzer o dei o bahman o effendar baschad.)
The four seasons of the year are named (p. 388); spring, summer, rain, winter, each of the two months. Four months remain, namely, the two later winters (T. 1, Annotat. p. 611); and two frosts; which indeed comprise two tempests.
But really, why here the names of the ancient Persian months? P. 388, spring is designated by the Indian name Sanbat, and indeed the Persians put four months at the end of the year; but the Mohammedan interpreter (Darah Schakoh), if he did not want the Indian words, should have used the Arabic months, ramazz (d)an schawal, dzulkaedeh, dzulheddjah, the consecrated hegira, rather than those of the Yezdedjerdic or Djelale period. It is not at all critical to reject the disparity, where the four words, in a certain technical way, are being treated as trivial.
Let us therefore suppose that those four names of the Persian months were read in the Samskretic autograph. The matter in India, if Oupnek'hat the Latin reaches there (which I wish), will be enoded.
In the meantime, let me offer some thoughts.
The Samskretic language, as well as the Indian religion, is known to have originated in the northern regions, Kashmir, Tibet, the places near the source of the Ganges. Hence many similar idioms in Persia and India, especially the old ones, Zendic, Pehlvic, Samskretic. The northern parts of India, east of Persia, contiguous: and from the former, every year, commercial companies (caravans) migrate to the latter. I myself, on my way to Aurangabad, joined a group of travelers who, from the places near Goa, with goods placed on the backs of oxen, went to the province [x] of the Deccan, and also to the northern coasts of India 1 [Zend-Avesta, T. l, 1.re part . p. 222.] they brought From Candahar to India there is, and always has been, a short and continuous supply of supplies, both for warriors and traders: it is no wonder, then, that the old names of the Persian months, and many other terms from the West, are to be found in Samskretic books. All languages have the same, more or less remote origin; which ought to arouse the interest of the scholar and critic of the antiquities of the world.
I say, critics, no, like Sir W. Jones, learned but slightly disputing about everything, who willingly gives credit to the Jewish origin of the Afghans 1 [Asiat. Research. T. 2, No. IV. Henry Vansittart, The descent of the Afghans from the Jews, p. 69-74. Note of the president, p. 76.], nor does he recognize the Persian language, although corrupted, in their speech. Yes
"the Pushto, language, says he, of which I have seen a dictionary, has a manifest resemblance to the Chaldaic."
[English Version by Google translate]
OUPNEK'HAT 42.um, MRAT LANKOUL.
No. 162
Pag. 355, lin. 2, 4: Mrat lankoul (perhaps, lankoun). . . . breath of death
Samskretice, mroutihi, death; mroutam, a corpse: langhanam, to pass over, to pass over, to leap over, a leap to pass from place to place.
It is a prayer, a formula which, in order to overcome death, while he is taking his last breath, a man must recite, pronounce a precept.
Pag. 355, lin. 355, lin. 8-12: Roudri ... makes known the king of Almout (death). ....
Quite rightly, at the moment of death, prayers are directed to Roudr, the agent of destruction, and at the same time to the king of death.
Lin. 11, schabt.
Schabschoub, the ancient Rajah [x] of Pendjab. Mahabar. 13 fol. 764 v.
Beschast can be read (below, No. clxvii, p. 384), or [x] Bramha filius (Mahabar, 12 Porb. 2 part. fol. 567 r.); or the ancient Rakeh (ibid. fol. 506 v.); ancient Rajah (id. 13 Porb. fol. 648. r, ); ancient life (ibid. fol. 666 r. v.); rek'keschir of the region of Oud (id. 14 Porb. fol. 708 v. 714 recto).
Lin. 14, 17, last; page 356, 6: that it is wet.... it has three eyes... it is a rat... it is a basch roup.
The idea of the sublime, while the course of life is completed, ceases, time passing sharply swiftly, absorbing everything, like Roudr, with three eyes, to pray by prayer. This prayer consists of eight words, which express his attributes properly belonging to the Supreme Being. At the same time, man is bound to say, as in other prayers [x] of Deioutai, that he acknowledges himself in time.
The meaning of these eight words, namely, rat, sat, pram, Brahm, porsch, Keschn pankal, aourdeh lank, proubatscheheh, baschroup, may be here.
Rat, rathaha, a car: ratihi, to amuse oneself: rat dehanam, a name [x] of Tschakdis; that is, I am the principal of the house of the world, and my concern is to do good. Mahabar. 12 2 parts fol. 568 v.
Sat, Samskretice, good, right.
Pram Brahm; pra, the supreme Brahm, being above all.
Porsch, from the word por, full; pri, to fill; pouranam, to be filled
Keschn, black: pankam, mud.
Aourdeh: ouparisdhaha, up.
Lank. Samskretice, a tear, a sign, an outward mark.
Proubatscheheh. Proupatscheh, the fifth [x] name of Roudr.
Mahabar. 12 2 parts fol. 447 v., Prokata, the third name [x] Patran. Perhaps we should read trou only the points ... and ... the difference; three: bhakschita bhakschanam, to rub the eyes gently, to clean them.
Baschroup. Basrob, name [x] Maha diw (Mahabar. 12 Porb. 2 part. fol. 664 r.): Basou, creator; basch roup, figure of creatures (Mahabar. 12 Porb. 2 part. fol. 538 r. fol. 560 r.): reading, bhous roup, figure of the world.
To these eight words must be added nomau nomah (p. 357, line 8), that is, nemeskar, bird, humble submission.
These provide this prayer: "O (time) chariot (dragging everything, bringing the reward of pure deeds)! verily, supremely Brahm, (all) filling, black (color [x] Keschn) and yellow, dark-yellow (ssandalin), (whose) signs are (great) above (the stars), with three eyes (creation, preservation, destruction), (whose) image is the whole world, (his book) humble prayer, submission."
Pag. 356, lin. 3; black, read: black
Ibid. lin. 9, 10, 11: to kill [x] Brahman ... of gold ... with his wife [x] ostad.
Three great sins among the Indians; [x] To kill a Brahman, to steal gold, to have an affair with the master's wife.
ibid. lin. 17, 18; eight persons
Eight persons were ordered to teach this formula, according to the number of words.
Pag. 356, lin. 24; page 357, lin. 9: With death ... at that hour he shall die.
First, 2.[x], 3.[x] etc. a curious omen of the importance of the coming death by the forgetting of the voice.
***
OUPNEK'HAT 43.um, ANBRAT NAD.
No. 163
Pag. 358, lin. 2: Anbrat nad.
In Samskretic, anbara, the name of heaven; nad, sound, voice.
Lin. 6: As they made the light of the wood.
Wooden beams, in India, an ancient practice.
Ibid. lin. 12, the last: And the mode of being ...
Comparative exposition. [x] Oum, in the name of God, mounted as if on a chariot, [x] Beschn, or the supreme power controlling the chariot, to Brahm lok, the world of Being, man tends, with internal and external senses, which [x] Roudr, which destroys everything, hinders it by turn, restrained: when he arrives, let him leave the car; that is, [x] Let him forget himself, and clinging to the sciences, sent by all means, to the only Being, become the form of the Being of the world.
Pag. 359, lin. 1, 7, 8: Three letters [x] pranou . . . being . . propitiation ... reached
In the same way, and with each tribe, [x] pranou letters, bodies, degrees of beings, left, to the highest level, where neither letter, nor sound, nasal [x] Pronunciation of O, which is a pure voice, can reach the highest being.
Ibid. lin. 9, 26: Six things ... selouk ... be the being of light.
Six [x] selouk (above, T. I, No. lxxii, p. 338; below, No. 163, p. 360-363) explained the manner in which the gold and silver extracted from the mines, burnt and purified by fire are highlighted.
Pag. 359, lin. 27, 28, 29; page 360, lin. 3, 6: retention. . . to draw in ... to have saved ... to emit ... the three acts of respiration, aspiration, suspension, respiration.
Pourk. Samskretice, pouranam, to be filled with air; pourana karanam, to make to fill. (P. 360, line 15.) Kanihak. Samskretice, kanakam, the purest gold. Kanisham, just weight. Khani bhavaha, to congeal, to congeal.
Reitschak. Samskretice, reschaha, throat. Rekha kararam, to breathe, to blow.
Pag. 360, lin. 21, 23: like the one who does not see.... the deaf.... let peace be acquired.
To be like a blind, deaf, motionless tree, is an indication of perfect rest, of tranquil self-possession.
Pag. 361, lin. 4, 6: whoever [x] knows the atma, which is in the body of the elephant and the ant, and of all living things, and is equal in every place; they call this notice samadeh; which is drowning. (Ve har keh atmara ke dar badan fil o mourtscheh ve hameh djandaran ve hameh dja bebar bedanad in ag'hira samadeh gouiand ke esteghrak baschad.)
Atma, that is, the universal soul, the supreme and unique Being, equal (beraber) in the elephant and the ant; in the highest oak and in the low straw; in the whole world, and in one line, one point, one grain of dust; in the most powerful prince, and the weak, the lowest subject; in the master and the servant: namely, the atma is nothing outside him: everything is himself: with him, all things are equal, since the atma is everywhere the same.
The Indian dogma measures all nature, whether divided or taken together, by the same measure of regions, peoples, rulers, and rulers.
Let those great legislators, proud emperors, haughty commanders of armies, who form a military band, like a histrionic column, noble, legitimate assassins, trained to destroy the human race by art and genius, exhaust the substance of the republic by peace and war, as if by nod, voice, cymbal, They swing by a rope, accustomed to move, everything to themselves, they regard others as nothing, they overturn regions, kingdoms, institutions, at will; they sweep the world like a whirlwind blowing their ears.
Let the young men, and the old men themselves, who are bruised by the scum, in the very gurgling, all-absorbing, threshold, wretched by the senses, fleeing from themselves, glories, death in the throat, greedy, for the sake of satisfying their stomachs, political, ecclesiastical, literary functions, responsibilities go around, With fervor, and their bodies already cold, they eagerly sought for an equal (beraber), raised by lot to the summit of things, and cast off as servants rendering services. Let them see what is in themselves, to which they lean so much, what is stirring the world, turning it, acting recklessly, that terrible storm.
All things under heaven are equal. The globules of the balls rise up, the dust of the dust, the worm of the worm, the straw of the straw; like the waves, which are raised at the same time upwards, and are carried downwards at the same time, emerging from the same sea, immersed in the same instant, empty and empty foam!
1 [Abel habalim amar cohelet habel habalim hakkol habel Ecclesiastes 1, 2.] Vanity of vanities, said Ecclesiastes: vanity of vanities, and all vanity.
2 [Sof dabar hakkol nischmaa et haelohim ierah ve et mitsvotav schemer ki zeh kol haadam. I.D. 12, 13.] Let us all hear the end of speaking together. Fear God, keep his commandments: for this is every man.
Pag. 361, lin. 7, last page 362; page 363, lin. 23: And the manner [x] of sitting .... It is necessary that .... In this word .....
Fusa [x] description of maschghouli. See above, No. cxxvii, p. 197 etc.
Pag. 361, lin. 22, 27, 28 ... pranou .... Oum . . . . Brahmi, which is the form of natural heat, which is in the middle of the heart.
Of the natural heat (herat) which is in the midst of the heart, Oum, God himself, the form, the cause, this heat.
Pag. 362, lin. 1, 2, 3, 4 m time [x] maschghouli, in one breath drawn, (which) he had saved (retained) up to eighty times (times), that ([x]] oum) say. (Dar hengam maschghouli dar iek nafs kaschideh negah daschtah ast ta haschtad bar oura (oum) begouiad.)
It is strange, or that it can be divined by constant practice, that in the space of one breath, Oum may be said 80 times, and thus 80 moments may slip away: but the truth [x] of maschghouli, that is, the condition, the nature of religious meditation, is the retention of the breath, with the heart tied to one thing , namely [x] atma, the supreme God, with whom he is enjoined to know himself as one.
Pag. 363, lin. 1, 2, 3, 10: Door [x] pran .... sak'hemna .... a hole in the brain ... like a bridge .... let it descend.
At the time of death, the pran of the righteous man, through the sak'hemna vein and the hole made in the brain, goes outside, above. But really, to descend into oneself, into one's heart, which is done [x] by drawing food from the brain, through an opening, or a bridge, below, within, is the true, learned, way of liberation.
Lin. 12, 13, 14, 22: fear ... to eat much, and neglect [x] to eat much (tark khordan betsiar) ... the form of being becomes.
These seven, namely, fear; anger heat a lot of sleep; excessive vigilance; abundant, frequent eating, gathering; or the excesses of inadequacy, they stir up a man, they carry him outside, or they are obstructed by the action of the mind: to renounce them, he establishes a perfect equality in body and soul; in which there is true rest, perfect [x] djiw atma, liberation in these lands as if bound, slaves.
In any case, to keep the mean, is the death of fanaticism. The true spirituality of the Indians, whose practice is used for three, four, five months, in the sixth month man becomes the very form of being, that is, djiw atma atma escapes.
When, therefore, the djogui, the saniasi, is represented as blind, not seeing (supra. 360), feeling nothing, or (below, No. 165, p. 373) mentally seized, bearing a childish attitude before him, not mortified, weakened by hunger, broken; absolute immersion in God, which keeps the body asleep, you may say that this is a kind of madness produced.
Pag. 363, lin. 25; p. 364 lin. 14: with five matrai . . remain a mother.
For the number of letters, compared to the sensible qualities of the five elements, which man expresses by pronouncing Oum, the merit of the maschghouli elements has a mode: thus always with the material parts of nature, the Indian operations also spiritual.
Pag. 364, lin. 12, 13: bhout akasch ... has the quality of voice (sound).
From this it follows [x] Bhout akasch, which has no touch, like the wind, but only a voice, is the air transmitting the most subtle sound; which is commonly given [x] fezza.
Lin. 15, 17: in that degree, which (in it) the cup is not contained. . . . it is a sandhya.
The degree in which the matrai is not contained (below, No. clxvi, p. 378) is the nasal sound, terminating the name Oum.
True [x] sandhia, meaning of prayer in the form of a rosary, in the morning. Mahabar. 12 porb. 2 parts fol. 547 v. fol. 633 r.
Samskretice, sandeha, to be beautiful.
Ibid. lin. 20, 22: From the bodice taken with the extremity of the breast, and the beginning of the throat, which is the quantity of thirty middle fingers. (Az makaad guerefteh bemonthai sineh ve eptedai goulou ke mekdar be si angoscht vastti ast.)
Here we are dealing with the width of the middle finger, which, since Indians in general have a hand (and therefore their fingers) less wide than Europeans, can give, supposing the middle finger to be nine lines larger, 270 lines, or 22 inches, six lines; that is, 1 foot 10 inches 6 lines; and this is the length from the foot to the beginning of the throat, in a man five feet and two or three inches; which indeed (I observed on the journey) is the common stature of the Indians.
Pag. 364; lin. 24, 25, 26; djiw atma . . breath . . pran say that djiw atma gives it motion.
Indian key system. Djiw atma is pran; and breath, pran, djiw atma from it they say, because here it moves him. Whatever communicates motion and life to another is said to be itself: an action towards another, between separate beings, supposing a reason, and also a being having a reason only towards itself.
Pag. 365, lin. 7, 8, 11, 15, 17, 22, 23, 24: one million, . . . and thirteen thousand and one hundred and eighty times .... Pran . . . . let it be in the chest .... colors .... berbhouti .... Pran brain as it opened .... (Benares)
The five winds through the sak'hemna vein, day and night, 108,000 times, and in other veins, 5180 times, are considered to carry out their action.
Nor is it surprising that the nature of the physical winds, the place, should be so easily explained, even the color; when life arises from the wind, it is preserved by it, and when the wind passes through the brain, a dying man, in the same way as he lived his life in the land of Benares, returns again to this world, and there undergoes various transfigurations, evils, anxieties, hard labors, and torments that accompany them Now he was forced to enjoy happiness at once.
Bherbhouti. Samskretice, Bharyaha, a kind of grain turning black. Bhoutihi, ashes, dust: hence the black-gray color.
***
OUPNEKHAT 44.um, BASCHKL.
No. 164
Pag. 366, lin. 2: Baschkl.
Mousom, the season of the year, four months, outside summer and winter, when the land is plowed, crops grow (below, p. 368, 371; Mahabar. 12 Porb. 1 part. p. 383 r. 2 part. fol. 540 r.) , after the release of the birds' eggs (ibid. fol. 487 r.). See above, T. I, Notes. p. 612
Pag. 367, lin. 24; page 368, lin. 25; page 369-371, lin. 20: Giving the wages of works .... Great Father, . . . . and I am the father and mother of the whole world (peder kalan ve peder o mader kol aalem man am) . . . . I am the only one.
Description [x] Inder from himself, as being supreme, unique, universal, father, mother, cause of all.
Pag. 368, lin. 2: A brother named Schaittan ...
It is Indr Roudr (p. 371), who drank the poison of the serpent: this is the same Fereschtah Bratr Schaittani, by name (below, No. clxvii, p. 386) and figure, he killed a serpent, a serpent, that dwells in the mountains.
It is to be noted that the war of the angels, men and the serpent is recorded in the ancient records of the peoples. Genes. III, 15; Revelation 12, 3, etc.
Samskretice, bhritihi, or agnanam, bad temper, nothingness, ignorance, imprudence, stupidity, affection, passion.
Lin. 14: cause [x] Maya.
See above, No. clxi, p. 351, 352
Pag. 369, lin. 11, 12, 13, 14.
A year, 12 months, a circle of a wheel, 12 spokes, on which is superimposed the chariot of the sun traveling through the world. So in Mahabar. 8 Porb. fol. 287 r.), the chariot of the sun, and [x] Kern, his son ([x] Djedashter's elder brother), has one wheel.
Jekin keh kern peser aftab ast tschenantscheh aftab bessourat iek paieh arabeh ast ve haman ttor miravad arabeh Kern ham bar iek paieh migardad. (It is certain that Kern is the son of the sun: just as the sun is a chariot with the shape of one wheel, and goes in that same way, Kern's chariot [x] also goes around on one wheel.)
Pag. 369, lin. last: five division ... ten division . .
Five elements, ten pranas, internal and external.
Pag. 370, lin. 11, 12: and all, from all ways, when they reach me (to me). (Ve hameh az hameh rahha be man mirasand.)
Whatever path a man follows, if he focuses solely and persistently on God, he will reach him; that the purest works, even those prescribed by religion and humanity, cannot be performed alone.
***
OUPNEK'HAT 45.um, TSCHHAKLI.
No. 165
Pag. 372, lin. 2; Tschakli.
The name Rek'heschir, p. 376, lin. 27: samskretice, tschaya, shadow, image in a mirror.
Ibid. lin. 4, 5: Seresti ... the city of Thaniser.
Seresti, the goodness of knowledge (Mahabar. 12 Porb. 2 part. fol. 557 r.): the strength of the male member, the strength (id. fol. 439 v.): the names of India, suitable for the metropolis surrounding the river. Thaniser, or Tahniser, an ancient king famous among the Indians. (Mahabar. 12 Porb. 2 part. fol. 630 v.)
Pag. 373, lin. 6: Nimkehar.
Nimkehar, nimkeha; a holy place, which the Indians visit with devotion (Mahabar. 12 Porb. 2 part. fol. 563 r. 630 v.), to which, in order to exhale their souls there, they take care to bring themselves (id. fol. 522 v.): a pleasant place, where [x] they perform the djak (sacrifice) oi Deioutai (id. fol. 576 v. nim kehard [x] Pandvan); the ancient region of the race of the kings of India (id. 1 part. fol. 371 verso).
Pag. 373, lin. 19, 23, R'herkit.
Gorghet, an ancient city, on the road to Dehli, now the capital of the Hindustani empire. (Mahabar. 12 Porb. 2 part. fol. 580 r. 13 part. fol. 778 r.)
Ibid. lin. 20, 28, penultimate: like little years. . . . we live a small life.
These Sanias and Djogis were Indians, raised to the highest degree of spiritualism; who, as if dead to the senses, infants, weaklings in the eyes of men, before the wisest God, as if they did not exist, immersed in the contemplation of the only Being, the supreme artist and ruler of all, freed from all the cares, occupations, and affections of the world, passed their lives.
Pag. 374, lin. 13: Atr.
The second patriarch saved from the flood; the great penitent of the southern coast of India (Mahabar. 12 Porb. 2 part. fol. 447 v.), or the rek'heschir of the western region. Id. fol. 660 r.
Ibid. lin. 27; page 375, 376, lin. 20: With their side . . cheap soul
The Socratic, figurative way of teaching and educating students of Indian teachers.
Pag. 375, lin. 25, 26, 27; page 376, lin. 18, 20; page 377, lin. 12: to go [x] djiw atma . . . going and making the body, . . the senses, the horses of this chariot ... a vile body ... a vile soul . . . (. . . . they can stand out).
Djiw atma, the driver of the car of the body; senses, horses: hence only the noble soul, distinct from the body, senses; which indeed are pure instruments, themselves leading and directing.
Pag. 376, lin. 1: to make wood [x] while walking.
A stick with which horses are struck, or pricked, as is the custom of the Indians, who use oxen to draw carts.
Lin. 6, 12: djiw atma. . . watch . . the body becomes motionless.
I expressed the four [x] djiw atma states in a man, in a man awake, asleep with a dream, and the same without a dream, dead, lucidly expressed.
***
OUPNEK' HAT 46.um, TARK.
No. 166
Pag. 378, lin. 2, 4, 5: Tark ... tar.
Samskretice, tarana, to cross, to cross.
Lin. 7, 14; page 379, lin. 21: letter, that, when alef . . Oh, let him obtain deliverance.
The great and varied effectiveness of the pronunciation of the name Oum. From the sea of this world, freed from all sins and from the necessity of existence in other worlds, he causes him to arrive at the shore, or true and unique freedom, the port of bliss in the Supreme Being.
Ibid. lin. 20, last: His first letter, alef maftouh ... (sound) says.
The six parts of the name Oum. Fifth, the dot is superimposed on the last letter, producing a nasal sound; the sixth, nad, sound, or the whole resonance of the word, really rendering the sound of the whole name pronounced.
Thus the most spiritual men, too attached to a simple sign, to a sound, will be relegated to matter, although they strive to elucidate and defend prejudiced concepts, wrongs, by allegorical explanations. Notes on the religious, not to say superstitious, observations of the Jews upon the name of the Tetragrammaton.
I said, of spiritualism: for it is certain that men, having body and soul, in general, need a sensible as well as a spiritual, that is, an external, no less than an internal religion.
But this is to be understood in such a way as to pierce the eyes only with dazzling ceremonies, to fill the minds with vain and uncertain opinions, to imbue the minds with documents, falsities, and to ensnare the consciences with most absent decisions, to deceive, for example, for Christians, practices and dogmas, neither of the sacred scriptures, nor of SS. Supporting the fathers, the councils, the ancestral tradition, the truths of Christ, his mystical body, and the knowledge of the economic institution, it is fiction and speculation, not what was handed down by God himself, and the only religion necessary for man.
Pag. 378, lin. 24: remove (lineola).
Pag. 379, lin. 17, to kill; let fall
Ibid. lin. 18, 19, 20; to kill [x] Bhadri (bahadour; a vigorous, famous soldier), because he was killed with deceit (bhadri ke be makar koschteh baschad).
To kill a brave man by deceit, a great deed! therefore not everything is lawful in war: not, as is the custom, when the lioness fails, the fox must be joined by the skin.
The right and praiseworthy morals of the Indians, but alas! overseas In Europe, whatever is useful, good: the league of disciples. They attack unarmed; they occupy the fortresses for the purpose of visiting, worshiping, and protecting; then, deceived by friend and enemy, they proclaim themselves legitimate and defend themselves as possessors. They defend themselves with a new art acquired; and the blood of men always flows; The riches of the subjects, of the feeding of the soldiers, of the pride or greed of certain leaders, are poured out.
Poor humanity! the skin of the egg was torn to the skin; Shaver or wool?
Is the war raging, raging? the people harassed by demands for youths, horses, instruments, munitions, provisions, and demi-humans with legs, arms, and thighs cut off, returning, families sad and bitterly mourning, the land itself always groans for the worshipers of the world.
Peace shines, is it finally happening? the armies, the luxury of the leaders, the interior, the marches of the troops, the exercises, the immense masses of the public, agents of every rank, the mass of donors four times the salary, the nation crushed by a heavy weight, sometimes driven by an artificial famine, as by the English of the people of Bengal; .
***
OUPNEK'HAT 47.um, ARK'HI.
No. 167
Pag. 380, lin. 2: Ark'hi.
Arkeh, the water which they pour out at the time of the divine service (above, T. I, No. 11, p. 10. The ceremony in which, receiving a noble, distinguished, and illustrious guest, they pour water on his feet, and from it, a line on the ground, literally they depict. Mahabar. 12 Porb. 2 part. fol. 438 v.
Ibid. lin. 4; page 381-386, lin. 19: oi reh'heschiran .... submission.
Attic, cultured, and yet serious and profound about the first Being, Brahm, the discourse of the ancient sages of India, in order to seek the truth, not to put shame on him whom they question, consult. A kind of polite conversation, which they can learn from the Asiatics, in Europe, sharp, arrogant dissertators, brawlers, the punishment of society; to whom, whatever they spit out, most certainly, and with no account of the present age, state, or talent, the opinion contrary to their own opinion, incoherent, absurd, being dull, is immediately pronounced with words that are mocking, repulsive, and stinging in face and gesture.
At the time of revolutions, of political movements, when the passion of the parties is broken, this custom prevails in the most rude manner, a morose, rough, way of talking to the peasants; while their minds are exalted by good success, and exasperated by evil, each man strives to protect the part he adheres to, with taunts, dictations, and even angry, slanderous speech, in the speaker, without looking at his brother, as if he were an enemy, and oblivious to the honest one. After things have been established, a new training of behavior is needed.
Pag. 381, lin. 9; page 382, lin. 4, 5, 6, 7, 20; page 383, lin. 5; page 384, lin. 26; fezza ... water, . . . obscurity . . light . . shine . . breakfast . . akasch . . atma .... Bhout akasch .... light, that in the disk of the sun .... shine.
There is no Brahm, nor water, darkness, light, light, particular food, akasch, bound atma, the life of living beings: all these are only his greatness, that by which the Supreme Being, unique, great, appears to created beings, himself great, manifold, all powerful, efficient, shows.
Pag. 382, lin. 5-8; page 385, lin. 9, 22; page 386, lin. 3, 11, 19: Many say that it is water: and many say that it is darkness: and many say that it is light: and many say that it is bread: and many say that it is akasch: and many say that it is atma .) ..... Brahm, the atma is the atma of Andri .... Andr .... humble submission.
See above (No. cx, pp. 95-96) those different opinions about the first Principle even in the most remote times, expressed in another way. Here water is mentioned first, as in Strabo from Megasthenes 1 [[x]. Strab. Geogr. book 15, p. 713.]. And below (No. clxviii, p. 387, lin. 25; No. clxx, p. 394), obscurity, fog corresponds to darkness, which were 2 [Ve khoschek aat penei tehom. Genes. 1, 2.] upon the face of the abyss, and [x] the chaos of the ancient Greeks 3 [Grot. of the truth relig. id. Cleric (1724), lib. I, § XVI, p. 39, 34, not.]; akasch, air; pran, the active wind, the material principle of life: atma, djan, the soul, which gives separate motion to created beings, resides in them, and is distinguished from atma, Brahm, or pram atma, which (p. 385, 386) is the eternal, supreme, identical being and Andri (of whom mention was made in No. clxiv, p. 366-371), is acknowledged to be adorned with the attributes and qualities which alone correspond to the first principle of all things.
***
OUPNEK'HAT 48.um, PRANOU.
Pag. 387, lin. 2: Pranou.
Samskretic, pranatihi, to greet, to adore; pranamaha, salutation, official words. Prana, an offering.
It is known that all prayers begin with the name Oum, which is pranou.
Lin. 4, Brahm, [x] Brahma in the middle of the lotus flower. . . made the product. (Brahm Brahmra darmian goul niloufer paeda kard.)
Brahma, the first [x] production of Brahma, is seated in the water-lily flower, just as (Genesis 1:2) the spirit of God was carried over the waters.
Pag. 387, lin. 7, 12: what one kalmeh . . He abandoned all pleasures.
Brahma himself, in order to understand and know the whole of nature, renounces himself, as it were, abandons and denies his own being, concentrating solely on the first Being, the supreme author of himself. It is the abandonment of all pleasures in the spiritual agent (tark djamiee ledzat), to which the contrary inclination of the mind, namely, self-indulgence, self-inspection, lowers all the efficacy of the virtue of the same agent. (Above, T. I, No. 5, p. 17, 18.)
Lin. 13, 14, 15: that one kalmeh from two figures. . . and four mothers ...
Aou, m nasal, two forms of the name Oum; a, ou, m, and the nasal sound, four matras.
Having acquired this name, Brahma obtains the knowledge of the whole nature, each form of the word Oum, its own letter, providing a unique knowledge of certain parts of the spiritual and material world.
Lin. 16, 18, 20: (this kalmeh name) surrounds everything; and he is the lord of all; and it is always new; and speech . . It is of the Creator; and He is also the Creator; His model is also the Creator.
(An kalmeh .... mahit hameh ast o ssaheb hameh ast o hameschah navast o goftar afridgar ast o khod ham afridgar ast mokel ou ham afridgar ast.)
The name Oum, the Word of God, the Creator is his commander, God himself, the Creator; all-comprehensive, lord of all things, old and new.
The word of God, as the primary, universal cause of all things, has been shown from eternity, when God himself is; continually brought forth and acting, producing, being ever new and Creator; let the Lord of all things, when he comprehends all things in himself, contain them; and at the same time from God, who presides over it, which denotes the source: the word Del by these special characters, which express its essence, they expound, designated in the ancient books of the Indians, by the word ([x]) of God, of which the sublime Evangelist (Joann. 1, 1-3), when the matter is carefully considered, it will be found that it does not differ in itself.
Pag. 387, lin. 25, the last; page 388, 389: From the first figure water ... collected to show ... water scattered things, he knew.
It is surprising how Oupnek'hat can extract the whole of nature from the two figures and five parts of the word Oum. Water, I have already observed, first comes forth, the matrix of things (below, No. clxx, p. 394); then fire and its light, inspiring life, motion, and action in things.
Pag. 388, lin. 1, 23; page 389, lin. 8, 9, 10, 18: And from the first matrai .... djiw atmai .... seeing instruments .... dancing; he understood the expression ... this quantity of things. . .
In like manner from the four matrai and from the fifth, that is to say, from the sound of the m quiescent, arose the different parts of the world, with the senses of the human body, corresponding to them, even his djiw atma, says Beid, etc. Brahma understands.
Now it is to be observed in the same order as above (T. I, No. 75, p. 379, etc.), that all these are presented here; to which are added seven voices. But when here the art of dealing with instruments, speech, etc. it is done after seven voices; these belong to the art of music, and the Indian scale (gamma) seems to indicate seven tones. On this matter see Works of Sir W. Jones, T. I, p. 413-443, on the musical mode of the Indus, written in 1784, and since much enlarged.], arts, instruments.
Pag. 388, in the margin; page 357, read: p. 359 etc.
Lin. 2, 3, 9, 10, 17, 24: name .... bhour .... kalmeh of unification. . . bhou .... souh .... ghanneh.
By these four words, by which the name (esm) of the formula of unification is called, the four kalmeh are designated (below, No. clxx, p. 397).
Samskretice, bahoulam, pouranam, to fill much: boudhihi, understanding: bourab, O Parkeh. Bhou, the earth. Souh, name [x] Parkeh [Mahabar. 1
FN: In the month of December 1801 (as well as October Asiat. Researches, 6 tom. in 8.°), the Works of Sir William Jones fell into my hands (London, 1799, printed, 6 tom. in-4.°; 2, Supplem).
I.
"Maha bharata, a poem in eighteen books, exclusive of the part called Raghuvansa, the whole attributed to Chrishna Dwaipayana Vy'asa, with copious notes by Nila canta. This stupendous work, when perfect, contains upwards of one hundred thousand metrical verses. The main subject is the history of the race of Bharata, one of the ancient kings of Industan, from whom that country is said to have derived the name of Bharata varsha; and more particularly that of two of its collateral branches, distinguished by the patronymics, the Curavas and the Puravas (Kourvans et Pandvans) [so denominated from two of their ancestors, Curu and Paru], and of their bloody contentions for the sovereignty of Bharata varsha, the only general name, by which the aborigines know the country we call India, and the Arabs and Persians, Hind and Hindostan. But, besides the main story, a great variety of other subject is treated of, by way of introduction and episode. The part entitled Raghu vansa, contains a distinct history of the race of Krishna. The Mahabharata is so very popular throughout the East, that it has been translated into most of its numerous dialects, and there is an abridgment of it in the Persian languages,
The Persian version, which I have often cited, is neither given as an epitome, nor, considering its thick volume (in fol. 1563 fol.), can it be called by that name.
"several copies of which are to be found in our publick library. The Gita, which has appeared in an English dress,"
Bhaguat geeta, or dialogues of Kreeshna and Arjoon. . . translated ... by Charl. Wilkins (1785),
"formes part of this work; but, as it contains doctrines thought too sublime for the vulgar, it is often left out of the text, as happens to be the case of this copy. Its place is in the 6th book, called Bhisma porva (Porb.)."
The Gita, as I have proved elsewhere, is a mere addition, added to a work, which was also rendered in Persian (see the catalog from which this was taken: mss. Pers. p. 455, n. 110, Arjona gita).
"This copy is written in the character which, by way of preeminence, is called deva nagary. Ly. J."
S. W. Jones, Op. T. 6, p. 441. A catalog of the Sanskrit manuscripts presented to the royal society, by Sir Will. and Lady Jones, No. 1, a.
II.
"Sri BHAGAVAT, a poem in twelve books, attributed to Crishna Dwaipayana Vyasa, the reputed author of the Mahabarat, and many other works; with notes by Srid bara swami: Devanagari character. It is to be found in most of the vulgar dialects of India, and in the Persian language. It has also appeared in a very imperfect and abridged form, in French (above, T. I, Monitum, p. XVIII, not.)
This is the way the English speak of the works of the French. Between the rivals there was neither sincere peace, nor, generally, justice, even civility. (See Asiat. Research. T. 2, p. 53.)
"under the title of Bhagavadam, translated from the Tamil version. The chief subject of the Bhagavat, is the life of Krishna; but, being one of that species of composition which is called Purana, it necessarily comprises five subjects, including that which may be considered the chief. The Brahmans, in their books, define a Purana to be a poem treating of five subjects: primary creation, or creation of matter in the abstract; secondary creation, or the production of the subordinate beings, both spiritual and material; theological account of their grand periods of time, called Manwantaras; genealogical rise of families, particularly of those who have reigned in India; and, lastly, a history of the life of particular families." Ly. J.
Tom. city p. 445, catalogue. etc. 3, a.
III.
To these two facts it may be permitted to add a fragment of some importance, which is found in the works of the same S. W. Jones.
At last it came out at one time, as if unsolicited, under the corrupt name of the Upanisha, Oupnek'hat, of which the English should certainly have given a version from Samskretic, if they had been able, at least from the Persian language long ago.
This is indeed the passage in question, under the title: Extract from a dissertation on the primitive religion of the Hindus. 1 [The Works of S. W. Jones, T. VI, p. 445 (actually 413.)]-- The Works of Sir William Jones. In Six Volumes. Vol. I, 1799.
-- The Works of Sir William Jones. In Six Volumes. Vol. II, 1799.
-- The Works of Sir William Jones. In Six Volumes. Vol. III, 1799.
-- The Works of Sir William Jones. In Six Volumes. Vol. IV, 1799.
-- The Works of Sir William Jones. In Six Volumes. Vol. V, 1799.
-- The Works of Sir William Jones. In Six Volumes. Vol. VI, 1799.Pg. 413
EXTRACTS FROM THE VEDAS
The following fragments were submitted to the perusal of a friend * [Lord Teignmouth.], and are now published at his recommendation, communicated to the Editor in the following terms:
"The fragments submitted to my perusal, consist of translations of passages in the Vedas, and appear to be materials selected by Sir William Jones, for the elucidation of a Dissertation 'On the Primitive Religion of the Hindus.' This Dissertation was professedly intended, "to remove the veil from the supposed mysteries of the primeval Indian Religion;' and it is much to be regretted, that it was never completed, and that the fragments, which are extremely curious and interesting, cannot be published with that elucidation which they would have received from the pen of the translator. I recommend, however, the publication of them, as well as of the following extract."
EXTRACT FROM A DISSERTATION ON THE PRIMITIVE RELIGION OF THE HINDUS.
******** but that I may not seem to appropriate the merit of discoveries which others have previously made, I think it necessary to say, that the original Gayatri, or holiest verse in the Veda, has already been published, though very incorrectly, by Fra Manuel da Assomcaon, a successful missionary from Portuagal, who have have received it, as his countrymen assert, from a converted Brahman; that the same venerable text was seen in the hand of Mr. Wilkins, who no doubt well understood it, by two Pandits of my acquaintance; and that a paraphrase of it in Persian may be found in the curious work of Darashucuh, which deserves to be mentioned very particularly. That amiable, but impolitic prince, who sacrificed his throne, and his life, to a premature declaration of his religious opinions, had employed six months, as he tells us, at Banaras, in translating, and explaining, fifty-one Upanishads, or secrets of the old Indian scripture; but he translated only the verbal interpretation of his Pandits, and blended the text of the Veda, with different glosses, and even with the conversation, I believe, of his living Hindu expositors, who are naturally so loquacious, that when they have began talking, they hardly know how to close their lips.
Of this book I procured, with the assistance of Colonel Polier, a complete copy, corrected by a learned Raja, named Anandaram, with whom the Colonel was very intimate: but though sublime, and majestick, features of the original were discernible, in parts, through folds of the Persian drapery; yet the Sanscrit names were so barbarously written, and the additions of the translator has made the work so deformed, that I resolved to postpone a regular perusal of it till I could compared it with the Sanscrit original ***************
THE GAYATRI OR HOLIEST VERSE OF THE VEDAS.
LET us adore the supremacy of that divine sun * [Opposed to the visible luminary.], the godhead † [Bhargas, a word consisting of three consonants, derived from bha, to shine; ram, to delight; gam, to move.] who illuminates all, who recreates all, from whom all proceed, to whom all must return, whom we invoke to direct our understandings aright in our progress towards his holy seat.
******
What the sun and light are to this visible world, that, are the supreme good, and truth, to the intellectual and invisible universe; and, as our corporeal eyes have a distinct perception of objects enlightened by the sun, thus our souls acquire certain knowledge, by meditating on the light of truth, which emanates from the Being of beings: that is the light by which alone our minds can be directed in the path to beatitude.
-- The Works of Sir William Jones. In Six Volumes. Vol. VI, 1799.
***
"But that I may not seem to appropriate the merit of discoveries which others have previously made, I think it necessary to say, that the original Gayatri, or holiest verse in the Veda, has already been published, though very incorrectly,
Nothing perfect, nothing correct, accurate, except from the English, as no trade except from these greedy instigators.
"It is to be presumed," inquired Sir W. Pulteney, of commerce cum India in Communium camera loquens, "that France will hasten to take advantage of the peace to resume this trade, so lucrative for her. I do not see a better way to prevent it, than to make it easier for nationals to take part in trade that the company cannot or does not want to do by itself." Monitor, 13 frim. year 10 (December 1801), p. 288: Engl. parlem. mac. Bedroom. common. session of Nov. 25 (4 Fri.): Trade with India.
To prevent it! And the just, friendly, peaceful character of the English legislators! The Commercial Guards, that is to say, the bare, semi-demolished walls, are restored on the condition that commerce does not revive. If the Gauls attempt to institute it, by what means their new and reckless efforts may be hindered, and rendered unsuccessful, it is openly declared by an English orator, under the very threshold of peace, in the supreme and august chamber of Parliament. Similarly, with the Madras policy, the Nabab of Arcata [x] having died, removed his legitimate successor, his son (nothu), who refused to leave to the English the perpetual and supreme [x] dominion of Carnate, contrary to the British agreements between the company and Mahmet Aali, sanctioned by the French themselves in 1763, respondent, from Marq. Cornwallis, in 1792, repeated (Moniteur 26 niv. an. 10: Londr. 8 Jan. 1802, p. 461); and in the place of the heir he installed a nephew (according to others, a younger brother) of the last Ameer, the nominal Nabab of the province (Monit. 6 niv. an 10: Londr. 21 Decembr. 1801, p. 383), insisting on the ambitious and tyrannical footsteps of Calcutta: no the attention of the mother-country to the children, certainly not degenerate; not even a simple reproach. Nor did any one, of the same or of the opposite opinion, rehearse the plan of the noble Baronetti. Indeed, the Chancellor of the Exchequer himself (D. Addington) eloquently pronounces the supremacy of England, which has primacy in Indian commerce. This capital is today the center to which trade ends of this part of the globe: there is no doubt that with wise regulations we will succeed in making it the warehouse of the goods of Europe and Asia." He warns. 15 an 10 (December 6, 1801): Anglet. talk command p. 296.
Let them listen, stand with their ears pricked up, the lazy, or at least the ill-provided people of all Europe. Let France, always dearest to me, hear my country, and learn to distrust the fraudulent rival, not to say the enemy.
1. The trade in question, which to India, as testified by D. Dundas, president of the chamber of commerce (Chef du bureau du controle), from 1800 to 1801, to the English company, wages, 7,600,000 livres. sterling (circa 165 million. 200,000 lib. turon); to private negotiators, 2,382,000 libr. sterling (circa 52 million. 374,000 libr. turon.), sold supplied: with the addition of Carnata 2,251,000 libr. sterling the annual [x] income of Madras is increased.
2. In sanctioning peace with the Russians, Danes, and Swedes, the English do not renounce the right of visiting neutral ships, in time of war. The Parliamentary debates on peace clearly prove this.
True to Mr. Jones's piece.
"(published) by Fra Manuel da Assomcaon, a successful Missionary from Portugal, who may have received it, as his countrymen assert, from a converted Brahman; that the same venerable text was seen in the hand of M. Wilkins, who no doubt well understood it"
Now I doubt the knowledge of the English conjuncts in Sanskrit. In the whole of India, from the Ganges to the Indus, even to Kashmir, the Brahmens, the Pandetans (Asiat. Research. T, I [1801], p. 124, T. II), possessing the most of all things, attract influence and money; and with the help of these translators, with the help of a few Persian languages, some Hindustani (Maur), or Bengali, many Portuguese, even English (for in general the Indians, attached to the British government, know English), versions from the Sanskrit, compose various works: but none so far edited Sanskrit grammar; no dictionary.
"by two Pandits of my acquaintance; and that a paraphrase of it in Persian may be found in the curious work of Dara Shucuh (Schakoh), which deserves to be mentioned very particularly,"
It is known that kaitri (gayatri) is the measure of the oneness, the supreme, the only Being. This is discussed several times in Oupnek'hat (above, No. clxviii, p. 388; No. clxx, p. 397, etc.), hence the mention of Gayatri here.
In the Mahabarat, 13 Porb. p. 647 v. Gaetri, [x] Beid's formula.
If it is certain that the fragment of the Portuguese Missionary asserts, my [x] Oupnek'hat version will be only the second. But these require a stricter examination.
"that amiable, but impolitic prince, who sacrificed his throne and his life to a premature declaration of his opinions,"
The world provides learned, too curious princes for the throne, less fit for government; these are the qualities required in the ruler of nations: but he who will rule over them is scarcely one in a thousand.
"and employed six months, as he tells us (above, No. clxxxii, p. 454), at Banaras (in the city of Dehli, Dar Scheher Dehli. Ibid.), and explaining fifty-one upanishads (oupnek'hats),"
The Samskretic letters k and sch (from the Code of Gentoo; pref. p. 23, pl. 1) could easily be confused by a European. It is safer to trust the Mogoli (prince Dara Schakoh, an Indian, educated by the Pandees of Benares), especially in favor of etymology.
There are only fifty Oupnek'hat, not one and fifty. See the error, and whence it arose, above, T. I, No. 3, and not 1.
"or secrets of the old ancient scriptures;"
Samskretice, ouktam, pronunciation. Ouktoua, saying that: ouk touollaghanam, oaktya niadha karanam, to deceive faith. From a private premise, it should not be said. Nekad, 6. the object of hearing (Mahabar. 12 Porb. 2 part. fol. 425 v.); in the same way, with a privative, which should not reach the ear: a (Oup)nekad: to cover the secret. (Above, T. I, No. II, p. 9.)
"but he translated only the verbal interpretation of his Pandets, and blended the text of the Veda with different glosses [a brief notation of the meaning of a word or wording in a text.], and even with the conversation, I believe, of his living Hindu expositors, who are naturally so loquacious, that when they began talking, they hardly know how to close their lips."
The critical Englishman spares no man, nor prince, nor nation. Now, for the first time, the Indians learn to be talkative, and the Europeans are more talkative; that is to say, from the nobility of the English, he was taciturn to praise, and talkative to reproach. 1 [ ]FN: 1. Nor does the imprudent author spare himself, while he greatly depresses the Persian versions, his own, having been completed with the first device of these, he pierced them with the same weapon. These are read in the preface to [x] the English version of Menu institutes (Jones Works, T. 3, institutes etc. Preface, p. 61): "The Persian translation of Menu, like all others from the Sanscrit into that language, is a rude intermixture of the text, loosely rendered, with some old or new comment, and often with the crude notions of the translator; and though it expresses the general sense of the original, yet it swarms with errors, imputable partly to haste, and partly to ignorance."
If in general (all others) the translators of Persian work with so much yawning, even ignorance, why should faith be applied to a greater author translated from Samskretic? When, therefore, the whole question was called back, Sir Will returned the white paper to the black one. Jones, with no learned world, with nothing certain, profit.
"Of this book I procured, with the assistance of Colonel Polier, a complete copy, corrected by a learned Raja, named Anandaram, with whom the colonel was very intimate: but, though sublime and majestic features of the original were discernible, in parts, through folds of the Persian drapery, yet the Sanskrit names were so barbarously written, and the additions of the translator have made the work so deformed, that I resolved to postpone a regular perusal of it till I could compare it with the Sanskrit original." ***** (The rest are missing.)
Evidently the son of the Emperor Schahdjehan, Mogol, expert in languages, interested in foreign religions, intelligent researcher, expense, in this research, not sparing, with less care and success than the learned foreigner Jones, [x] supported only by the help of Pandetan, but none, I think, of Samskretica knowledge of the language, [x] Oupnek'hat has understood the meaning, will give a version of this precious book!
Which leads to the excessive desire to always exalt oneself!
The time at which the dissertation, a fragment of which is given, is not indicated.
But it is true that one thing may be observed by the way. If the learned Jones had the Samskretic text and the Persian translation of Prince Daraschakoh at hand, why in the catalog of Samskretic manuscripts, Persian, etc., presented by him and Lady Jones to the royal society 1 [ ],FN: Lib. city from page 441-443-459. A catalog etc. Letter of S. W. Jones to Sir Joseph Banks, Bart; from the garden (gardens) near Calcutta, Jan. 29, 1792, mass, which mss. The same Jones confides in him, that, if she survives, she is to be received again from his hand, and if fate permits, she undertakes to be offered to the royal society. Preface p. 441) taken by C. Wilkins, esq. and read before the Royal society, Jun. 28, 1798, p. 443.
In 1794, Mr. Jones had already passed away, as proved by Sir John Shore, immediately after him the president of the Calcutta Academy, in a speech delivered to the Asiatic Society, May 22, 1794; and this gives praise and desire to this learned man, rescued from his recent death. Asian Research. T. 4, p. 191.
is it not to be seen? Gita Persice was not left out. Is the precious [x] Oupnek'hat manuscript not said to have been received by D. Jones after the epoch of 1792 from Colonel Polier? [END FOOTNOTE]
... 12 Porb. 2 parts fol. 538 r.): Souhe rourta, friend, dear, familiar: souha routouam, friendship. Ghana, music; ghana gorjanam, to thunder.
Pag. 388, lin. 15, makor; read: makar
Pag. 389, lin. 4, 5, 6: seven name (names) [x] kalmeh of unification .... Bradhast, and Krat, and Drhast, and Mhit, and Tat, and Sam, and Oum be.
Samskretice, barad, giving strength (Mahabar. 12 Porb. 2 part. fol. 559 v.). Krat, the son of Parkeh and Parkerat (Mahabar. 12 Porb. 2 part. p. 556 v.). Kareh, agent. Darschanam, to be seen, to see, to show, to show oneself. Mahitalam, this lower world. Tatt, thing, being, matter (Mahabar. 12 Porb. 2. part. fol. 529 r.). Sam, conjunctive particle, with, one; company Samaha, like a man.
The meaning of these seven words, signifying the formula of unification, will be: giving strength, acting, showing itself, this earthly world, matter, union, with Oum; or Oum to things, to beings, to this lower world, joining, giving strength, acting; showing himself by all these things.
Pag. 389, lin. 12: Tschetrratheh.
Samskreticè, tschetri, king; rathaha, a car; or, rathihi kridhâ, dancing games.
Melodies, instruments, dancing, speech have spiritual effects; there is no harm in it in itself, although the wise Indians are not trained in them.
Work, work, and dishonest work, given at a just price, this is truly and only, this should be man's business in the world. Wretched is he who, without pay, is forced to work: where the reward is due, it is not a punishment, but a useful occupation for body and mind. Let us hear about this matter in the official diary (Moniteur) (4 Frim. an 10, 25 Nov. 1801; Par. 3 Frim. p. 251).
Nothing proves better, inquit redactor optimè sensatus, the power of work on morals, than the following two facts: they deserve, due to their importance, to be published, because they are capable of serving as encouragement and example to all those who, out of sentiment or duty, are concerned with relieving the unfortunate.
And how many were miserable in the French revolution!
The Deaf Mutes, placed at the institute in the Faubourg Saint Jacques, were, less than a year ago, still completely indocile, undisciplined, insensitive to any means of order, foreign to any idea of conservation; they did not work. Today, whether they are printers, tailors, shoemakers, turners or carpenters, they are gentle, careful of their person; they resemble all long-disciplined children; and, what is worthy of note, the morality that education could not give them, work gave birth to.
The fifteen to twenty were perhaps even more unhappy, and certainly more difficult to bear at work, from which their age, their infirmity, and old and deeply rooted prejudices kept them away.
A firm will fought against these obstacles, and overcame them: the cloth factory, which we have already spoken about in this newspaper, acquired enough consistency and activity to take charge of clothing the students of the Prytaneum- French; the sheets which were provided in execution of the treaties made between the two establishments, are beautiful and of good quality.
It is both a moral and political idea to have two public establishments work together to serve each other.
Next to this cloth factory, a tobacco factory has been placed, where many blind people are employed in the various jobs required by this factory; they perform it as well as clairvoyants.
Since the establishment of these factories, order has reigned in the house: all those who work are happy; and those whom circumstances have not yet allowed them to occupy, seek work.
What was possible for the deaf and dumb and the fifteen and twenty, will be possible wherever we want, immediately and with constancy; and everywhere we will see how right the writer is who said that we must concern ourselves neither with the happiness, nor even with the virtues of the people, but with their work; and the people are of all classes: no man occupied with useful things is wicked; no idle man is good.”
Indie duo at the maximum moment available.
1. The new institution of the deaf-mutes, so celebrated, brought not much fruit and benefit in general, as, in the minds of the tyrants, and only in the senses, strongly moved by the organs, was the instruction demanded, nor the study of order, discipline, docility, and love, nor morality, which the true use of reason is an indication, it has produced.
2. Antek in the same deaf-mute, with men, the exercise of the works, especially the cultivation of the soil, and the knowledge of the rural things, which was taught by practice, and also in the women, the needle-work perfected, in both of the same sex, the association and example of those living together, working together. growing in the body, arising from the passions, agents, the soul by itself, or the impression of the sensible, even in the reflection of its actions, its thoughts, as if unfolding itself, the native ideas of man concerning God, good and evil, were brought forth, new to things material or spiritual, as from by their external behavior, their actions, and their displayed affections, and indeed some of them were endowed with a sharper mind, as could be known from the Scriptures, they were excited.
Accordingly, by labor, by practice, by care to avoid inconvenience, by care to gain advantage, by age, by conversing with the like, though dumb or blind, but not by the metaphysical inventions of the doctors, experience teaches that the deaf-mute and the blind by nature should be informed of spiritual matters as well.
Pag. 389, lin. 13; Brahti, which is a great measure.
Samskretice, brathihi, agnanam, vanity, nothingness.
Lin. 15-17: and the four months of the two storms, which Adzir, read: adzer (ader), and the gods, and bahman, and be broken. (O tschar mah dou fessel ke adzer o dei o bahman o effendar baschad.)
The four seasons of the year are named (p. 388); spring, summer, rain, winter, each of the two months. Four months remain, namely, the two later winters (T. 1, Annotat. p. 611); and two frosts; which indeed comprise two tempests.
But really, why here the names of the ancient Persian months? P. 388, spring is designated by the Indian name Sanbat, and indeed the Persians put four months at the end of the year; but the Mohammedan interpreter (Darah Schakoh), if he did not want the Indian words, should have used the Arabic months, ramazz (d)an schawal, dzulkaedeh, dzulheddjah, the consecrated hegira, rather than those of the Yezdedjerdic or Djelale period. It is not at all critical to reject the disparity, where the four words, in a certain technical way, are being treated as trivial.
Let us therefore suppose that those four names of the Persian months were read in the Samskretic autograph. The matter in India, if Oupnek'hat the Latin reaches there (which I wish), will be enoded.
In the meantime, let me offer some thoughts.
The Samskretic language, as well as the Indian religion, is known to have originated in the northern regions, Kashmir, Tibet, the places near the source of the Ganges. Hence many similar idioms in Persia and India, especially the old ones, Zendic, Pehlvic, Samskretic. The northern parts of India, east of Persia, contiguous: and from the former, every year, commercial companies (caravans) migrate to the latter. I myself, on my way to Aurangabad, joined a group of travelers who, from the places near Goa, with goods placed on the backs of oxen, went to the province [x] of the Deccan, and also to the northern coasts of India 1 [Zend-Avesta, T. l, 1.re part . p. 222.] they brought From Candahar to India there is, and always has been, a short and continuous supply of supplies, both for warriors and traders: it is no wonder, then, that the old names of the Persian months, and many other terms from the West, are to be found in Samskretic books. All languages have the same, more or less remote origin; which ought to arouse the interest of the scholar and critic of the antiquities of the world.
I say, critics, no, like Sir W. Jones, learned but slightly disputing about everything, who willingly gives credit to the Jewish origin of the Afghans 1 [Asiat. Research. T. 2, No. IV. Henry Vansittart, The descent of the Afghans from the Jews, p. 69-74. Note of the president, p. 76.], nor does he recognize the Persian language, although corrupted, in their speech. Yes
"the Pushto, language, says he, of which I have seen a dictionary, has a manifest resemblance to the Chaldaic."
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Re: Oupnek'hat, by Anquetil Duperron
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Part 14 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[Latin Version]
"the Pushto, language, inquit, of which I am seen a dictionary, has a manifest ressemblance to the Chaldaic."
Afghani linguam suam pukhto, id est (Persice), coctam, rectam, perfectam, nuncupant; pushto 2 ["Their language, juxta D. Vansittart, is called by them pukhto; but this word is softened, in Persian, in pushto. Ibid. p. 67."], corium cradum, non paratum, vel humile, abjectum, est cavillatio Persica.
To Pokhto a Persico, nisi montana quadam barbarie ad Indoustanum vergente, non differre, statim deprehendet exteris sermonibus assuetus.
Quartam phrasim a D. Vansittart allatam hic tantum dabo 3 [Pushto. Ibid. p. 75.].
Ai mirza keda khoui behteri navi
Da sayed tafavat seh dai leh bamehnah
Puriore dialecto: Ai mirza keh dar khoi behteri nisti
Dar sayed tafavat tscheh dak be haman.
O Mirza, quod(si) in indole (habitu) melius non est (vel, nones),
In sayed differentia quoe in Brahmane?
If the disposition he not good, o Mirza,
What difference is there between a sayed and a Brahman?
Longe aliud de duobus Academiae Calcuttanoe sociis, nempe DD. Samuel Davis et Francis Wilford, ferendum judicium. Prioris Dissertationem sat profundam 4 [Asiatic. Research. T. 2, p. 225-287.], Of the astronomical computations by the Indus, in qua remotissinia Indicas chronologiae elementa, principia inveniet; posterioris opus 1 [Ibid. T. 5, p. 241-295.], Of the chronology of the Indus, ubi quod spectat praesertim ad ante-diluvianorum seu primorum hominum seriem, et praecipua loca antiquitus ad Gangem et vicinos fluvios, rivos, secundum Groecos, Latinos et Indos, invicem comparatos, sita, ingeniose tractatur; Asiaticarum rerum peritus, etiam non approbatis omnibus ethymologiis, nec non citatorum, translatorum operum auctoritate, aut antiquitate, cum fructu et non injucunde perleget.
Pag. 389, lin. 19, 20, 21, 23: Pranou .... quod prius a cogitatione et mortificatione [x] Brahma (az feker o riazzat Brahma .... (apparentia fuerunt).
Pranou, Oum, quod unum aiet est, Brahm ipse, prius a Brahma, verbum divinum, aeternum, quamvis verbum [x] Brahm, quod originem quamdam includit, semen [x] Beid.
Ibid. lin. 24; pag. 390, lin. 19, 20; pag. 391, lin. 4: Et pranou hujusmodi res est .... in initio omnium actionum dictum fiat, et in perfectione (fine) cujusvis actionis etiam dictum fiat (dar eptedhai hameh karha gofteh mischavad o dar atmam hameh karha ham gofteh mischavad) .... obtinet (obtinebit).
Necessitas, tempus [z] Oum pronunciandi, efficacitas istius pronunciationis; magni illius nominis natura.
Veneranda antiquae devotionis sanctio (in initio, in fine cujusvis actionis etc). Omnia in nomine Entis supremi incipere, perficere, cum omnia, in natura, ab eo incipiant, per id subsistant, in id resolvantur, homo ipsum illud sit, ab eo nunquam separatus esse debeat, revera sit, cuncta ejus auspicio, protectione, sacri nominis pronunciatione acquisita, peragi, rationi aeque ac relligioni consentaneum.
Verum, in Europa, haec humilis et attenta Creatoris, cuncta nutu moderantis, infatigabili oculo inspicientis, veneratio, servitus repellenda, fanatismus liberis ingeniis videbitur. Materialistas nihil praeter sensus, eorum objecta, ventrem, pensitantes, eo dementiae devenire mirum non est. Novi Titanes Deum ipsum e caelo dejicere, si vis suppeteret, tentarent. At cum Gallos Ens supremum e politicarum rerum administratione, quasi Ens inutile, otiosum, imo nocens, eliminare considerat, haeret mens stupefacta.
N.° CLXIX.
Pag. 391, lin. 7: Soudha.
Samskretice, soudhihi, vir doctus, intelligens.
Lin. 11, 12, 13, 14: Oum... prius ab omni... filius magnus (primus)... dictum (est). Peser kalan iaani az afridgar awel az hameh in kalmeh zzaher schod azindjehet peser kalan afridgar goft (ast).
E manuscripto nationali desumptum: deest in meo ms. AEterna et primaria Verbi divini, filii Creatoris dicti, generatio, clarius, lucidius exprimi non poterat.
Pag. 391, lin. 15; pag. 392, lin. 15: Cum [x] pranou dixerunt .... forma ipsum est.
Nova belli (supra, T. I, N.° v, p. 16-2.1) bonorum Angelorum cum malis narratio. Priores [x] Oum pronunciando victoriam obtinent; et eorum exemplo, quisquis Oum, nomen Dei, in quolibet opere adhibet, opus illud forma [x] Oum fit, religiosi actus homo pretium recipit.
aeaeae
N.° CLXX.
Lin. 18, 19; pag. 394, lin. 5: principium hujus kalmeh quid est?.... appropriationem (addictionem) habet?
36 de nomine Oum quaestiones, sigillatim propositae, et curioso modo solutae.
Pag. 393, lin. 26; Beid khanon; lege: Beid khanan.
Pag. 394, lin. 8, 9, 11: Principium ejus, ab (aqua) est... av.... nutritionis.
Supra (N.° clxviii, p. 385), a nominis Oum figura prima, Brahma aquam scivit.
Samskretice, ava, adverbium perfectionis, per: ava bhutih, bonus status.
1.° Agitur de av, aou, prima verbi Oum figura.
Significatio ex aqua (ab) desumpta, sensui p. 385 indicato, magis convenit.
In margine, pone notam juxta principium, lin. 8, 2 lin. inferius.
2.° Lin. 17, 18, 19, 20; si unam litteram.... si omnes litteras .... sensus superveniat.
Vox, tota, integra, vel una littera pronuncietur, idem erit sensus.
3.° lin. 21, 23: quamlibet litteram.... in to pranou ingreditur.
Id est, sive vocabulo Oum littera praeponatur, aut postponatur, Oum simpliciter pronunciatur; ista littera cum propria significatione in Oum (ejus sensui aliquid addendo, ut cum h praefixo Oum magnum) ingressa. Pag. 393, lin. 5-7.
4.° Pag. 394, lin. penult. ultima: Et e pronunciatione.... mutatione non est.
Similiter in ms. nationali. Oum, lin. 2, p. 395, et cum masculino (genere) etc. jungendum. Sensus erit: nec pronunciando, sive masculinum, sive femininum efferatur, inde oritur mutatio; tria genera pariter, per pronunciationem, vel adjectiva, voci Oum possunt addici.
5.° Pag. 395, lin. 1: Id alta (voce) pronunciant.
Transpositione, pag. 396, lin. 3, respondetur.
6.° Pag. 395, lin. 5: Id etiam omne....
Scilicet, singulariter, pluraliter, dualiter (per omne), articulo, vel adjectivo, emissum idem semper sensum habet.
7.°-12.° Lin. 6-12. Id, ... dixit.
Septem quaestionibus affirmative respondetur.
14.° Lin. 13: Relatio.
Nempe, quamlibet rem r[x] Oum adjungant, nomen unum et idem, sicut et virtus, influxus.
15.° Lin. 14, 15: Et e mutatione.... [x] alef.
Supra, p. 394, uberior data explicatio.
16.° Lin. 16: Et e mutatione [x] b.
Vide loco citato.
17.° Lin. 18: Et ex his duobus....
Inde Oum quasi conflatum, trium litterarum vi efficacia pollens.
18.° Lin. 19: Et matrai ejus tria.
Tria matra, tres litterae.
19.° Lin. 20: Et id cum tribus mad.
Hic clare a matra, littera, syllaba, distinguitur mad, quod, ut medda, vocalem producit: tria mad erunt tria tempora pronunciatione expressa: quod [x] mad proprium [x] matra minus recte tribuit eruditus Halhed 1 [A code of Gentoo laws. Pref. p. XXIV, XXV; supra, p. 652.].
20.° Lin. 21: [x] nim matrai quartum.... cum (sono) nazali est.
Juxta Samskreticam grammaticam, a Nath. Halhed citatam, "a consonant without a vowel has the half matrang (mad)"; hic sono nazali juncta; ut supra, N.° clxviii, p. 388; matrai efficit.
21.° Lin. 22, 23, 24: Cum hac ratione tria.... etc. fiat.
22.° Quaestio, cum qua [x] conjunctum (p. 393, lin. 13), omissa. Responsio, ex pag. 400, erit: aqua.
23.°, 24.° Lin. 24, 26, 27, 28; Eductio... duo locus (loci) .... guttur.... utrumque labium.
E gutture et labiis promit. Haec duo emissionis [x] oum loca et organa.
25.° Lin. penultima; pag. 396, lin. 1; Et litterae.... separatum est.... cum [x] conjungere [x] djezm.
Quaestioni, litteroe quot, respondetur: tres separatae; nec signo djezm litterae mim addito, sensus mutatur.
Pag. 396, lin. 3, 4, 5: Et id demissa (voce)... media... alta pronunciavit.
Quaestioni quintae (supra, p. 395, lin. 1) respondetur.
Lin. 6, 8: Ei super unico, et assimilatione... (... dicere).
Explicatur jam datum quaestioni sextae (p. 395, lin. 5) responsum.
26.° Lin. 9; p. 397, lin. 5: Et magni.... pronunciavit.
Quaestioni, et modus [x] enunciare.... et facientes discere... (p. 393, lin. 15), satis plene et lucide respondetur.
Lin. 14, 15: in regno [x] Kanoudj, doctus.... (facundus) Anheh.
Antiquis istis temporibus, in urbe Kanoudj, facundum quemdam virum rectae nominis Oum pronunciationi studuisse, cum res ad relligionem pertineat, et in duobus mundis tanta inde veniant emolumenta, nihil mirum.
Lin. 21, mali; lege: male.
Ibid. lin. 25; pag. 397, lin. 5: hae sex novae res.... (pronunciare).
Sex novae illae pronunciationis nominis Oum conditiones sunt: 1.° e locis indicatis supra, egrediatur; 2.° in operibus initio, fine emittatur; 3.° juxta grammaticae leges; 4.° mensuris, matrai, mad et significatione cognitis; 5.° simul ut statutis operum temporibus; 6.° non perfunctorie, sed ut debitum officium hoc opus exequendo.
In margine, pone notam, a latere vocabuli pronunciatio.
Pag. 397, lin. 1; tempora, sit; lege: tempora operum, sit.
27.° Lin. 6, 7: Et mensura ejus, [x] kaitri.
Mensura, una voce Oum quandoque constans.
28.° Lin. 8: Et color [x] pranou album est.
Album, a puritate.
29.° Lin. 9, 24, 25: Modus operum... in principio... Et Oum.
Modi, quo Oum pronunciari debet, pars data est (p. 396, lin. 9, 10 etc.): hic, in quibus operibus, nempe relligiosis officiis, sacris lectionibus, quae sunt manthrai, kalmeha, Brahmen et ipsa Beid, ut dicitur p. 399, lin. 2 etc.; voces quae supra (N.° clxviii, p. 388, 389), nomen primum, 2.um, 3.um, 4.um [x] kalmeh unificationis, hoc ipsum kalmeh appellantur, unum aiet efficientes: hoc omne hic indicatur.
30.° Quaestioni, caput [x] pranou, quodnam (pag. 393, lin. 19), respondetur, N.° clxxi, p. 410: nimirum, duo capita habet, alef ac vau (aou), et mim nazale.
31.°-36.° Quaestionibus (p. 393, lin. 20- ultima), numerus [x] Oum pronunciare etc.; explicatio ejus in quonam kessah etc.; Beid in quanam littera ejus etc.; propter quid in principio omnium actionum; pronunciant; o mokel ejus etc.; hora bona... etc. propter [x] legere.... (quoenam): pag. 399-400 responsum datur.
Pro viribus, quaestionibus responsiones aptare conatus sum. Si non omnia optime concordant, sum quidem in culpa; verum antiquorum Indiae librorum formae, genio aliquid etiam tribuendum: in iis, plerumque didacticus ordo nullus; saltem frequenter turbidus. Hariolandi quandoque necessitas, ut in veteribus aliarum gentium monumentis, excusationem pariat. Unum quid addam. Quoties Indicus liber in manum incidit, ubi presso ratiocinationis, argumentationis seriei congruo ordine materia tractatur, eum recentioris auctoris foetum tute dixeris. Cui si attenderent Calcuttani Academici, Samskreticis operibus antiquitatis, etiam remotissimae, larvam minus facile imponerent.
Pag. 398, lin. 1, 2: Post a [x] transire [x] Sat djak Teria. Douapar... quod (djak) tertium est, plures e [x] rek'heschiran. (Baad az goudzaschtan sat djak o teria dar eptedai duapar ke djak seyoum ast baasi az rek'heschiran.)
De quatuor Djak (djog, Yougams) Indorum.
In Historicis et geographicis de India Disquisitionibus (1 part. [1786], p. xviii) [x] Oupnek'hat dixi [x] kal yougam vel trium aliorum yougam nullibi mentionem facere. Hoc recte, de Kali yougam; de tribus prioribus, partim verum: immensus autem annorum numerus quo constant tres periodi, in Oupnek'hat, nullo loco memoratur. Per tria illa djak, trra diei djak (eodem modo scribitur), seu korban, sacrificia intellexi, quorum tertium esset Douapar, dou p'her, meridianum. Infra (N.° clxxi, p. 407), korbani [x] dou p'her (dar vakt korban dou p'her), et eo tempore [x] rek'heschiran, mokelan congressus mentio fit; de korban matutino, quod sat djak erit, p. 403; de korban [x] vespere (dar vakt korban scham), p. 408. Mirum autem, si de longissimis Indorum periodis agitur, simpliciter dici post; scilicet: post transactos, primum 1, 728, 000, tum 1, 296, 000 annos, initio 864, 000 annorum periodi, plures Indi sapientes, alium celebriorem, dubiorum de lege solvendorum causa adierint. Sat djak noctis ultimo p'her 1 [Asiat. Research. T. 5, account of the Hindustano Heerometry, by John Gilchrist, esq. p. 82.], primo mane, supposito; tretia djak diei primo p'her, tertia diei hora; douapar, sexta, meridie, dou p'her; kal djak erit hora tertia vel sexta, vespere, tertio p'her.
Si de temporum periodis in Oupnek'hat quaestio est, notae quatuor celebres apud antiquostates; auri, argenti, ceris et plumbi. Sat djak, purum, vel crita, factum perfectum (in Baldaeo, lib. cit. p. 473 Kartesingh) 2 [D. Maurice; Hist or. of Hindost. p. 359.], primorum parentum ante peccatum, auream aetatem; Trita, hominum inde ad Diluvium, argenteam; Douapar, oeream, circa famosam illam certissimis et antiquissimis monumentis confirmatam epocham 3 [Recherch. hist. orig. etc. p. XXXI.]; tandem Kaliougam, nigrum, yougam, plumbeam vel ferreamtatem, inde a diluvii temporibus, satis apte referet: quod cum successiva super terram, virtutis, sanctitatis inter homines diminutione 4 [Ibid. p. XXII.], et vaccae primo quatuor pedibus, deinde tribus, duobus, postremum uno fultae allegoria apprime convenit.
Observandum, 1.° ante Dwapar yougam Indos doctores de recta nominis Oum pronunciatione, librorum Beid lectione (p. 398, lin. 10) nihil praecepisse, saltem scripto mandasse: unde hoc relligionis debito perperam aut non rite soluto, nulla Indo merces erat expectanda. Per partes ergo et successive Indicae doctrinae capita etiam maximi momenti, tradita; nec e praxi quae in India diutius viguisse, e dogmate vel scientia quae antiqua perhibentur, ea semper et ab initio extitisse, concludendum: quod de periodis Yougam nuncupatis, quod ad longam annorum seriem quae complectuntur, merito dici potest.
2.° Cuncta Indicae relligionis agentia, Brahma ipsa, Beschn, Roudr, Haranguerhehah, Pradjapat, coeli et terrae Mokelan, praefecti, allegorico sensu sumi debere in Oupnek’hat pluries et clare declaratum est. Quare de quatuor djak, ut periodis idem sentire non liceret? In Mahabarat, 12 Porb. 2 part. fol. 615 verso; Sat djak, id est, tempus boni puri. Id. 1 Porb. fol. 55 verso; in eo animalia non occiduntur. Id. 12 Porb. 2 part. fol. 564 verso; semper sat tschak foret, si homines viam scientiae sequerentur. Id. fol. 573 verso; eo sensu, sat djak generaliter tempus est, quo homines relligionis et moralis scientia praediti, ad eam vitam et actus componunt. Tres aliae periodi, treta, douapar, kaliougam (djak), simili modo, nimirum ratione ad virtutum vel vitiorum regnum, intelligi queunt 1 [ ].
Verum dato, non concesso, quatuor Indorum djak veras esse temporum periodos, licet fictitias, quemadmodum Scaligeri periodum Julianam, eorum elementa, confectionem inquirere, ingenio Asiaticis opinionibus et scientiis assueto baud indignum videbitur.
Super hac materia, in opere citato, sententiam meam exposui 2 [Recherch. historiq. etc. p. XIX-XXII, XXVIII, XXXI, LVII.]; eam paucis hic iterum dabo. Indos ab occidentalibus astronomicam 3 [Celebris sunt apud Indos, et nota Europaeis illustris Jessingh, Rajah [x] Ambere, sive Djennagar, exterorum, etiam Europaeorum (Delahire Tabulis) labore, adjuta, ineunte saeculo 18.° (1729), astronomica tentamina. Vide Asiatick Research. T. 5, some account of the astronomical labours of Jayasinha, Rajah of Ambhere, seu Jayanagar; by Will Hunter; p. 177-211, 181-183, 187, 188, 196, 205-209.] suae chronologiae summam, 4, 320, 000 annos, accepisse autumo; cujus radix, 24, 000 an. revolutio fixorum, per annum 360 dierum multiplicata, = 8, 640, 000 an., qui quidem, per 2 divisi, tempore quo calculum Indi adoptarunt, post nonum saeculum, seu itineris Khalifoe Motawarkel ad Damas (hegirae, 243, Christi, 858), quo tempore a primo arietis cum mundi initio progressu, astronomice 4, 320, 000 annos numerant, [x] Brahma anni, et diei, simul et maximi anni coelestis, 360 diebus, quolibet.24000 annorum constantis, medietate elapsa, dant 4, 320, 000 annos. Hac summi, in quatuor partes, juxta quatuor djak, yougams, divisa, a Kalioujam diluvii epochae circiter respondente, cui Khalifae Motawarkel itineris annum affixerant, usque ad primum yougam, sat djak, ordine retrogrado, cuilibet yougam, tempus postremi kalioujam, scilicet, 432, 000 annos addendo, totum 4, 320, 000 annos astronomi et chronologi Indi, Arabum et Persarum haeredes, composuerunt. Hujusmodi progressionis explicatio et probatio in libro laudato videri possunt.
Quid quid sit, nono saeculo, quo Albumasar scribebat, quatuor praedictas periodos, nundum Indos effinxisse, e silentio celebris illius astronomi, qui temporis spatium a mundi initio ad diluvium, juxta Indos, tradit, ut anno 1786 1 [Lib. cit. p. XX.] dicebam, recte concludi potest.
Angli, rerum summa, a 40 annis, in India potiti, et locorum, ubi simul excoluntur cum praetiosi regionis fructus tum Brahmanum scientiae, domini, nihil planum, nihil quod menti paululum difficili arrideat, hac de [x] suppeditant.
In Bagwatgeeta (p. 143), [x] djog generaliter mentio fit, nulla autem annorum quibus constant.
"They who are acquainted with day and night, inquit Krischna, know that the day of Brahma is of a thousand revolutions of the yoogs, and that his night extendeth for one thousand more."
Locum explicans Charl. Wilkins 1 [Bagvatgeeta, lect. VIII, p. 75 (tr. fr. p. 85).],
"A thousand revolutions of the yoogs, inquit, is equal to 4, 320, 000 years. An ingenious mathematician, who is now in India (verisimiliter M. Davis), supposes that these yoogs are nothing more than astronomical periods formed from the coincidence of certain cycles, of which those of the precision of the equinoxes, and the moon, are two. The word yoog, which signifies a juncture or joining, gives good ground for such hypothesis."
Nulla quatuor djog explicatio in [x] Code of Gentoo law praefatione, ubi (p. xxxvi, xxxvii) Nath. Brass. Halhed, annos cujusque yoog suo modo refert, librorum in prima et secunda periodo compositorum mentionem facit; incerta (p. xxxix, xl), dubia se conciliare, difficilia, ardua, nihil autem quod in Indorum chronologiam lucem spargat, offerendo, arbitratur. 2 [Ibid, p. 143, 143 (tr. fr. p. 158, 159).]
"Though we may come, inquit eruditus at juvenis viator (deinceps ad fanatismum versus. Prophet. de Brothers [tr. Fr. 1796, p. 184]; p. xxxvi), to the perusal of their (Indorum et Sinarum) records, armed with every argument, and fortified even to prejudice against the admission of their pretension (an antiquity infinitely more remote than is authorised by the belief of the rest of mankind), at the same time, placing the utmost implicit reliance upon the Mosaic chronology, as generally received; yet their plausible accounts of those remote ages, and their undeviating confidence in their own assertions, never can fell to make some impression upon us, in proportion as we gain a clearer insight to them."
Re attentius considerata, auctor sententiam mutavit; quod ejus nomine expresse declarat Th. Maurice, his verbis 1 [History of Hindostan etc. T. I, ch. 2, p. 89.]:
"it is by his immediat request that I announce to the public his altered sentiments on this point."
Laudandum profecto, et rarissimum in philosophico saeculo, scriptoris novarum opinionum turbine abrepti, et, postquam ad saniorem mentem rediit, errorem publice confitentis, exemplum.
Loquarne de William Robertson Historical disquisition concerning ancient India (1791)? Varias quatuor djog supputandi rationes affert doctor Anglus; at qua diligentia?
"The duration, inquit, of the collee yogue he (Abr. Roger) does not specifie... Bernier, concerning the period of the collee yogue, like-wise (as Roger) is silent 2 [An historical disquisition concerning the knowledge which the ancient had of India, with an appendix containing observations on the civil policy, etc. the laws and judicial proceedings, the arts, the sciences and religious institutions of Indians, by William Robertson, D. D. F. R. S. Ed. Princip. of the university, and historiographer to his Majesty for Scotland (1791). Append. not. X, p. 361.]."
Abraham Roger nullam omnino [x] kal djogue mentionem facit: et haec sunt Gallici viatoris verba:
"3 [Voyag. T. 2, p. 160.] Le quatrieme, qui s’appelle kale djogue, est de je ne sais combien de lecques (cent ans); les trois premiers, ajoutent-ils, et beaucoup du 4.e, sont ecoules."
Similiter, de Colonel Dow 4 [2.e edit (1770), T. 1, p. 2.]
"according to which the suttee yogue is a period of fourteen millions of years; the tirtah yogue, one million eighty thousand; the dwapaar yogue, seventy two thousand, and the collee yogue thirty six thousand years. Histor. of Hindost. vol. 1, p. 2."
Haec habet Colonel Dow, libr. citato:
"The Indians divide the age of the world into four grand periods, each of which consists of an incredible number of years. The last of these, called the Cal periode, comprehends thirty thousand years; near five thousand of which have already elapsed. The Brahmines relate many fictions concerning the former three; but their authentic accounts extent no further than the commencement of the Cal period."
Utrum D. Robertson epitome e prima viatoris Angli editione desumpta sit, baud scio.
In ms. meo [x] Tarikh Fereschtah ab Alex. Dow Anglic^e editi, haec leguntur (fol. 5 recto): Moddat sat djog hafdeh lak o hist hazar sal motaaref ast.... tretia djog douazdeh lak o navad o schasch hazar sal motaaref ast.... douapar djog.... hascht lak o schast o tschahar hazar sal motadavel ast... kal djog tschahar lak o si o dou hazar sal motaaref ast.
In alio ejusdem historiae exemplari ms. (fol. 6 recto), quod ad me misit amicus meus eruditissimus et veritatis amantissimus Indiae historiographus, D. Ormes (terrenasne an coelestes auras spirat?), eadem praecise: verum hascht, octo post bist (28) in sat djog addito; quod rectius.
Ista supputatio ea est, quam in Recherches historiques etc. (p. XXI) obtuli, quaeque generaliter in Academiae Calcuttanoe commentariis reperitur 1 [Asiatick Research. T. 2. Sir Will. Jones; On the chronology of the Hindus, p. 112, 115. — Ibid. Davis; of the astronomic. computat. by the Hindus, p. 231, 232, — T. 5, Bentley; Remarks on the principal eras and dates of the ancient Indus, p. 316, 317.]; nec eam propri a Bernieri calculo differre lector criticus fatebitur:
"Sa duree (du monde), disent-ils, referente celeb. viatore (lib. cit. p. 160), est de quatre dgugue: un dgugue est un certain nombre determine d’annees, comme nous dirions un siecle, avec cette difference qu'un siecle n'est compose que de cent ans, et que leur dgugue est compose de cent lecques, c’est-a-dire, de cent fois cent mille ans. Il ne me souvient pas precisement du nombre total des annees de chaque dgugue; mais je sais bien que le premier, qui s'appelle sate-dgugue, est de vingt-tinq lecques d’annees;
Memoriae lapsu (il ne me souvient pas precisement, inquit) 25 lak, 17 loco posuerit accuratus alioqui viator? vel amanuensis errore 25 irrepserit?
"que le second, qui s'appelle trita, est de plus de 12 lecques; le troissieme, qui s'appelle duaper, est de huit lecques et soixante et quatre mille annees, si j’ai bonne memoire; et qu'ainsi le 4.e, qui s'appelle kale dgugue, est de je ne sais combien de lecques. Les trois premiers, ajoutent-ils, et beaucoup du 4.e, sont ecoules, de sorte que le monde ne durera point tant qu’il a fait, parce qu’il doit perir a la fin du quatrieme, toutes choses retournant a leurs premiers principes. Je les fis chiffrer et rechiffrer, pour avoir au vrai l'age du monde, mais comme je vis que cela les embarrassoit trop, et qu’ils ne convenoient pas tous precisement du nombre des lecques,
Libros legere debebat eruditus philosophus, et non simpliciter quaestionibus Indos Pandet, quorum memoria in hac materia minus tenax esse potuit, consulere:
"je me contenterai de vous dire qu’ils le font (le monde) etragement vieux."
Eumdem annorum numerum praebet Gallica P. Beschi Grammaticae Tamulicae versio (ms. meo pag. 99). Vide et Baldaeum (libr. cit. Abgotterey, p. 472), et le Gentil (Voyage, T. I, pag. 234).
Solus ergo Halhed, a generali in duabus oris et Bengala, toto Indoustano, accepta quatuor djog supputandi ratione (qua authoritate?) differre, quatuor Indorum djog, 7, 600, 000 annos comprehendere, id est, fere duplo magis quam fert opinio communis, asserendo 1 [A code of the Gentoo laws, pref. p. XXXVI, XXXVII.], invenitur.
Proinde minus recte concludit D. Robertson [p. 362):
"From this discrepancy not only of the total number, but of many of the other articles in the different accounts, it is manifest that our information concerning Indian chronology is hitherto as incertain as the whole system of it is wild and fabulous. To me it appears highly probable, that, when we understand more thoroughly the principles upon which the fictitious aeras or yogues of the Hindoos have been formed, we may be more able to reconcile their chronology to the true mode of computing time, founded on the authority of the old testament; and may likewise find reason to conclude, that the account given by their astronomers of the situation of the heavenly bodies in the beginning of the collee yogue, is not established by actual observation, but the result of the retrospective calculation."
Hoc indicabam in 1786, libro jam citato 2 [Recherches historiq. etc, p. XXI.]. Vera Indorum chronologia e familiarum serie et regnorum numero, non ex aeris ab eorum scriptoribus recentioribus venditatis, et quae forsitan duodecimum aut undecimum aerae Christianae saeculum non praecedunt, est sumenda.
Si D. Robertson (cum ipsea, p. 364, P. Tieffenthaler citet a D. Bernoulli editum, T. I, p. 316, 347) epistolam T. 2 1 part, initio insertam attente legere dignatus esset, quatuor djog clavim, originem, efformationem, progressionis modum ex Arabibus et Persis in Indiam asportatam, facile invenisset; si tamen inde of the retrospective calculation ideam (p. 362) non hausit, aut saltem ex sequenti D. le Gentil textu, cujus nullam facit mentionem.
"Le maitre que j’avois, inquit viator academico-astronomus 1 [Voyag. T. 1, p. 336 (1779).], me les (les quatre ages) rappelant souvent, en faveur du systeme des Indiens sur leur antiquite, je me rappelai de mon cote, que, dans les calculs que j'avois faits sous ses yeux, il m’avoit fait supposer un mouvement dans les etoiles de 54" par an. Je soupconnai des-lors que tous ces ages pouvoient bien etre certain nombre des revolutions de l'equinoxe. Je ne fus pas long-temps a m’en assurer. Je trouvai donc devant mon maitre, que les quatre ages de la duree du monde, dont les Indiens se vantent avec tant d’emphase, ne sont que des periodes astronomiques, qu’on peut faire remonter a l’infini: car, sitot que les Brahmes supposent la precession des equinoxes de 54" par an, la revolution du ciel entier sera de 24000 ans: or les ages rapportes ci-dessus sont tous divisibles par 24, 000; d'ou il suit que ce sont autant de periodes du mouvement des etoiles en longitude."
En inventionis initium. Coeli, fixarum revolutio, 24, 000 annis, per 360 dies, seu annum solarem multiplicata, magnum mundi revolutionis annum, 8, 000, 000 annorum; cujus media pars in quatuor periodos divisa, ultima, successim, retro ascendendo, aliarum radice: haec omnia ab Occidente, haud remota epocha, accepta, et dogmati mythologico, [x] Brahma annorum, vitae, accommodata; talis est, ut jam dixi, quatuor magnorum Indiae cyclorum origo.
Hac de materia D. Maurice librum (History of Hindostan, T. 1; 1795) legere supervacaneum: eruditum opus, pio animo, tuendae Mosaicae supputationis causa, compositum; in quo plura Indicae mythologiae capita, acri, solerti ingenio, verbi gratia [x] Vischnou incarnationes, [x] Chrisna actiones explicantur; verum, ubi, nimis probando, de primi hominis lapsu, diversae solis et lunae sobolis ad Patriarcharum seriem ratione, dictarum Vischnou incarnationum tempore, etc. morosus et criticus lector auctorem religiosum nihil probare deprehendet. Eodem saepe numero redeunt, quibus nihil novi prae se fert, ejus super quatuor djog cogitationes; ita ut potius conceptuum et authoritatum, inprimis Anglicanarum, non semper satis libratarum, collectio, quam optato ordine digesta docti Maurice compositio, magni tamen facienda, dicenda sit.
1.° Libr. cit. p. 88: quatuor aetates Indicas, juxta D. Jones (Asiatic. Research), 4, 320, 000 annos complectentes, praebet doctus Anglus, immensam istam temporum seriem, ut apud Chaldaeos et AEgyptios e superstitione et astronomia ortam asserens (ibid. p. 91-96-101); verum nihil omnino de periodorum istarum occasione, elementis.
2.° "When we bring, inquit (libr. cit. p. 371, 372, 373-378), the Jugs to the test of reason and the standard of historical verity, and when we compare them with the received traditions of other nations, concerning the early history of the human species, in the mind that daily attends to all the parallel circumstances of the case, there can arise little doubt, but that by the Satya age, or age of perfection, the Brahmens obscurily allude to the state of perfection and happiness enjoyed by man in paradise. It is impossible to explain what the Indian writers assert concerning the universal parity of manners, and the luxurious and unbounded plenty prevailing in that primitive aera, without this supposition ... According to the Brahmens, during the Satya, or golden age, the supreme Weschnou himself descended at four different periods: during the second, treta, or silver age, the deity descended three times; in the duapar, or copper age, the brazen age of the Greeks, only twice; and in the present cali, or earthen age, of 432, 000 years duration, the iron age of the Greeks, earth is only to be honoured once with his presence, when all the impious are to be extirpated."
Haec omnia sapienter post Calcuttanos Academicos dicta. In eorum scriptis editis et edendis super hac materia magnam lucem hausuros se confidunt eruditi scriptores 1 [Robertson, libro cit. p. 360.]. Ad ipsum ergo fontem ascendamus. Bengalicas et Baharicas regiones, tot naturae donis ornatas, ditatas, novum in terra pro homine paradisum, invisere semper mihi gratum et amoenum. Climatis, inter 22 et 26.° lat. septent. soli feracis, moderatae coeli temperiei, terrae et fluminum omnis generis productionum, Gangis, ipsius faecundantis cursus, interni et externi commercii, indigenarum mitis et hospitalis indolis, solertis ingenii, memor, Gallos ex opimis istis provinciis quasi extorres videns, ingemisco, novum Du Pleix illos ed rursus ducturum, et potenti ac firmo brachio stabiliturum, in animo quandoque versare amans. Nunc ad societatem Calcuttanam.
Princeps in acie Sir Will. Jones, at revera inermis, quamvis, pro more, Samskreticorum auctorum agmine stipatus. Primo auctor eruditus quatuor Indicarum aetatum seu 12000 annorum divinorum, scilicet unius Deorum oetatis, quae quidem centies repetita, unum [x] Brahma diem efficit, et eodem modo unam noctem, deinde [x] manvantara, e 12, 000 divinis annis per 71 multiplicatis, constantium; et, cum alternatis mundorum creationibus et destructionibus, in immensum renovatorum, mentionem facit. Postea,
"Such is, inquit 1 [Asiat. Research. T. 2, on the Chronol. the Hindus, p. 113-116.], the arrangement of infinite time, which the Hindus believe to have been revealed from heaven, and which they generally understand in a litteral sense: it seems to have intrinsic marks of being purely astronomical. But I will not appropriate the observations of others, nor anticipate those particularly which have been made by two or three of our members, and which they will, I hope, communicate to the society."
Stans proposito, D. Jones aliorum tantum opiniones et explicationes, inprimis D. Paterson, paucis tradit; nihil, praeter D. le Gentil de 24, 000 annis cogitationem (p. 115), quod divinae Indorum setatis elementa indicet, suppeditat, et ad antiquam eorum historicam chronologiam, diversarum solis et lunae famliarum expositionem totum se confert. Hujus chronologiae, quatuor djogs (aetates), ad tempora ante-diluviana et post-diluviana, epitomem, seu specimen comparativum praebet auctor sagax et eruditus (p. 147), in tabula sequenti, a Menu 1.° (aetate prima), quem quidem [x] Adam respondere supponit, ad usque Nadirschah, magnum Indiae invasorem.
Hac de materia nihil amplius in a supplement to the Essay on Indian Chronology (p. 389 etc.). Notanda soIummodo observatio aequinoctiorum, quae circiter 1181 ante aeram Christianam facta supponitur, in antiquis Sastras servata (p. 393).
Liceat etiam cum docto Anglo dicere (p. 401):
"Whatever be the comparative antiquity of the Hindu scriptures, we may safely conclude, that the Mosaic and Indian chronologies are perfectly consistent; that Menu, son of Brahma, was the Adima, or first created mortal, and consequently our Adam; that Menu, child of the sun, was preserved with seven others in a bahitra, m or capacious ark, from an universal deluge, and must therefore be our Noah, etc."
Pretiosum hominis minime creduli testimonium.
"Attached to no systeme, inquit D. Jones, commentationis suae initio (p. 111), and as much disposed to reject the Mosaic history, if it be proved erroneous, as to believe it, if it be confirmed by sound reasoning from indubitable evidence, I propose to lay before you a concise account of Indian chronology, extracted from Sanscrit books, or collected from conversations with Pandits, and to subjoin a few remarks on their system, without attempting to decide a question, which I shall venture to start, whether it is not in fact the same with our own, but embellished and obscured by the fancy of their poets and the riddles of their astronomers."
Re penitius considerata, ad conclusionem quam supra retuli deductus est eruditus Jones, qui primo praejudicatae opinionis notam reformidans, quamdam, minus sapienter, animi audaciam (disposed to reject the Mosaic history) ostentarat.
Praesidem academiae Calcuttanoe sequatur, ejus collega, D. Davis, vir acris ingenii, astronomiae peritus, cui praecipuorum et praetiosissimorum [x] Suria siddhanta, astronomici operis, divini reputati, cujus auctor Meya, desinente satya yougam, id est, antiquissimi 1 [Asiat. Research. T. 2, p. 234, 337.], textuum versionem Anglicam (by the help of a Pandit, through the medium of the Persian or the Hindu language 2 [Id. p. 225, 227.]), et doctas, profundas in eos elucidationes debet orbis eruditus. Nunc ejus Dissertationis (Of the astronomical computations by the Hindus) ope, abstrusiora astronomiae Indicae rimari, scrutari; eclipses, aequinoctia, solstitia, planetarum revolutiones, motum solis, lunae, cum Brahmanibus, juxta veteres tabulas supputare facile poterunt rei siderealis studiosi. At quatuor Indorum periodorum causas, elementa, composituram, veluti organisationem, etiam quasi astronomicam, dare non poterat vir astronomus, qui sic loquitur (p. 229):
"The division of the maha-jug into the satya, treta, duapar, and cali age, does not appear from the surya sidhanta to answer any practical astronomical purpose, but to have been formed on ideas similar to the golden, silver, brazen, and iron ages of the Greeks. Their origine has, however, been ascribed to the precession of the equinoxes, by those who will of course refer the manvantera and calpa to the same foundation: either way the latter will be found anomalistic, as has been described, if I rightly understand the following passage of the surya siddhanta; the translation of which is, I believe, here correctly given."
Manvatera et calpa, supra memorata, sunt maximae Indorum periodi, quarum confectionem, utpote quatuor djog et manvantera continentem, ex auctore hic juvat apponere.
Haec est ad infinitum vergens temporum juxta Indos computatio. Non minor, contrario modo, eorumdem subdivisio.
The Bhawishya purana, inquit D. Colebrooke 2 [Asiat. Research. T. 5, On Indian weights and measures, p. 107.], subdivises the Nimhesa otherwise.
1 Twinkling of the eye, while a man is easy and at rest, = 30 tatpanas, or moments.
1 Tatpana = 100 trutis.
1 Truti = 1000 sameramas.
Majus esse non potest Entis aeterni, infiniti, existentiae, ejus ideae humanae menti primitus infixae, et istius mentis spiritualis naturae, argumentum, quam immensa illa et pene incredibilis temporis protractio, divisio. Materiae pars, materiei parti addita, nihil ultra primum aggregatum; eadem pars in particulas divisa, nihil infra primam divisionem, per se indicat, indicare potest. Solidae partes sunt suo modo finitae, juxta positae, vel a se invicem separatae, eodem in statu, scilicet inertioe, manentes. Cogitatio, quae inde infinite magnum aut infinite parvum eliciat, ad ens diversae prorsus naturae, quod e terminatis haud terminatum non concludat, cum [x] quaelibet se majus per se producere nequeat, et proinde a supremo, infinito Agente plus (addendum), minus (detrahendum) accipiat, pertineat necessum est. Haec per transennam, sed non absona, cum de Indorum philosophia, ad primum Ens per diverticula ut et directe ducente, semper agatur.
Eadem [x] manvantera et calpa, apud D. Bentley 1 [Asiat. Research. T. 5, Remarks on the principal aeras and dates of the ancient Indus, p. 316, 317-320.] ac in D. Davis Dissertatione, compositio. Ahum vero de modo quo quatuor Indorum djogs formata sunt, silentium; nisi quod poetica seu fictitia, et astronomica seu realia djogs supponit; id est, proprie nodum secat, non solvit. Ingeniosum sane tentamen ulteriore disquisitione, praesertim librorum Samskreticorum lectione innixa, dignum; licet, primo aspectu, simpliciter et constanter e quatuor djog annorum summa, tres ultimas notas (zero) abscindere, et reliquum reales annos nominare, arbitrarium quid prae se ferat. Ipsum auctorem systema suum exponentem audiamus.
"At this day, inquit (lib. cit. p. 315), it is not easy to discover the meaning of all the different modes of dating formerly in use. It appears, however, from historical facts, that they were mostly, if not all, nominally, the same; but essencially different in other respects: they all went under the appellation of yugs, divine age, manvantaras etc. But the yugs, divine ages, manvantaras etc. of the astronomers, were different in point of duration, from those of the Brahmens and poets, and those of the Brahmens and poets were, in like manner, different from those of others: here it becomes absolutely necessary that we know the difference between each, that is, the astronomic, the poetic etc. etc. from each other, before we can attempt to analyse the Hindu chronology on true principles. It is from this mode alone that we can discerne truth, though disguised by fiction; and until the gordian knot made fast by the hand of modern times, be untied, much will remain in obscurity. The astronomic yugs, divine ages etc. etc. are the only periods in which the real number of years meant are not concealed: it may not therefore be improper, before I proceed further, to state what these periods are, and their duration.
"The calpa is the greatest of all the astronomical periods, and the duration of it is 4, 320, 000, 000 years. This periode is composed, or made up, of the lesser yugs etc. in the following manner: 4 yugs, viz, satya etc...................
"... The calpa is an anomalistic period, at the end of which the Indu astronomers say, that the places of the planets nodes and apsides will be precisely the same as at beginning of it; and the commencement of it was when the sun, moon, and all the planets, nodes and apsides, were in a line of conjunction, in the beginning of aries, or 1, 955, 884, 897 years ago . . . .
"The ancient astronomers, most probably for the sake of convenance, made the present cali yug of the Indus, of which there are now (1796) 4897 years expired, to commence when just the first half, or 216000 years were elapsed of the mentioned cali yug, of the twenty fourth maha yug. And we are now only in the 4898.th year of the second half of that period. I shall therefore, by way of distinction, call the present cali yug, the "astronomical aera."
"The Brahmens and poets, in imitation of the astronomic periods above given, invented others for their history and poetry. This I shall distinguish by the name of "Poetic ages" or aeras, because they are embellished by fiction, and covered over with a mysterious veil: nominally they appear the same as the astronomic periods; but historical facts prove them to be essentially different in point of duration, an astronomic year being equal to 1000 poetic ones. Hence
Huc usque merae suppositiones; aptae quidem ad conciliandas cum S. Scripturae chronologia Indorum supputationes, sed quae, quibusdam epochis exceptis, in cursu disceptationis, nec Samskreticorum librorum auctoritate, nec mythologico calculo, ubi Entis superioris dies anno inferioris respondet, nec doctorum Brahmen, Pandet, testimonio probantur.
"The first of this poetic ages, or satya yug, commenced at the creation, and the rest in succession, agreable to the following short chronological table, continued down to the present time."
Notandum in poetica auctoris aera quatuor djog revolutione absoluta, novum, scilicet secundum satya djog, ab anno mundi 4321 incoeptum esse.
"In the preceding table I have placed, inquit auctor, the beginning of astronomic aera of cali yug, of which 4897 years were expired in april last, in the 906 year of the World, at which time 905 years were elapsed of the satya yug of the poets, reckoning from its commencement, at the creation; hence it is self-evident that the notions of the modern Hindus, who have confounded the fabulous or fictitious ages of their poets with the astronomic periods merely from a similarity of names, are not only erroneous, but even quite opposite to the true intent and meaning of the ancient Hindu writers themselves, who, it may be proved, have sometimes adopted the astronomic aera of the cali yug during the treta and dwapar yugs of the poets; and made use of either aera (astronomic or poetic, and sometimes both), according as it suited their fancy, for recording not only past events in general, but even one and the same event."
In dissertatione legenda sunt, quibus auctor systema suum tuetur, argumenta, sicut et quae dicuntur de patriarchis seu Munoos et aliis, quatuordecim puranic mamwanteras durante periodo (p. 330, 332); et de duabus solari et lunari Iineis (p. 334-341): convenientia, imaginatio, nominum similitudo, astronomicarum et poeticarum periodorum confusioni in scriptoribus Indis recentioribus et antiquis, ortum dederunt. An solers Anglus filum, cujus ope e labyrintho chronologico-historico exire queant, revera praebuerit, videat lector criticus et eruditus. Audeam dicere: adhuc sub judice lis est; quamvis, libenter fateor, in variis tentamentis acre et profundum ingenium ostenderint Calcuttani Academici, minus tamen, quod dolendum, Indicorum monumentorum, inprimis veterum linguarum cognitione, ut par est, instructi. Verum sat (non sat, problemate haud soluto, inquiet forte lector morosus) de chronologia Indica. Nunc ad Oupnek'hat.
Pag. 399, lin, 3, ajet; lege: aiet, — Not. 1, lin, 1, namizchavad; lege: namischavad.
Pag 400, lin. 18, 19, 22: haec aqua est, quod, omne quiescens et motum ex ea cum existentia ... venit ... aqua et Pranou, unum est.
Aqua, elementum, entium materialium, anima praeditorum, cum vel absque motu, principium; una cum Pranou, scilicet, Oum, proinde cum primo Ente, nominis prima syllaba, radice, ut et universali rerum productione: substantia cum agente, quod vitam, motum dat, una.
Lin. ultima: rak’hi, quod dies postremus mensis savan (Augusti) est.
Samskretice, rakhai, munificus, benignus. Supra (T. I, Annotation. p. 612), Augustus et September, menses pluviae, qua fecundatur terra aestu solis arida: aquae et pranou, quae unum sunt, causa, die rak'hi, scilicet munifico, Athrban Beid accurata, docta, lectio, priusquam ullum opus aggrediantur, perficiant, praescribitur.
Pag. 401, lin. 12, 13: Athrban Beid, sine [x] selouk ..... vestigium largitur.
In omnibus relligionibus (ea est in homine novitatis amor) ultimae praxes, ordinationes, prioribus excellentiores perhibentur: quo abusu, prima institutionum origine obliti, procul semota, cum eodem nomine nova quasi struitur, conditur relligio, mollior semper, humanis affectibus magis indulgens.
Revera librorum Beid accurata lectio, poenitentia, mortificatio fructum producit: at, his omnibus omissis, quartus liber Beid, Athrban, solus, vestigium, emolumentum largitur: sic, alibi, Auxiliatorum (Secouristes), Cordicolarum, [x] Quakers etc. devotio. Tum vero, quisquis ad veterem doctrinam, disciplinam revocat, motuum artifex, etiam novator, verbo rei contrario, nuncupatur. Servata semper cujusdam severitatis specie, recentem praedicationem adjuvant populi ignorantia et libidinum stimulus: eo modo, temporum malignitate, hominum incuria, doli machinatorum astutia, audacia funditus evertuntur vetustissima relligiosae moralis aedificia, monumenta.
Pag. 402, lin. 1, 2, 3; dualitas... narbaklap samadeh, quod demersio magna est, id est, sine ego et id, atmai purus factus (homo) manet. (Esteghrak bezorg ast iaani bi man ve ou atma khaless schodeh bemanad.)
Supra, T. I, N.° II, p. 11: narbaklap samadeh surgere (evanescere) memoriam, memoratorem, et memoratum.
Samskretice, nar, aqua. Samadanam, aequalitas, comparatio.
Si nulla [x] ego et tu, unius, alterius entis mentio, omne ergo evanidum, universitas quae indicari, memorari nequit, nihilum verum ens, mare immensum sine rivo, partibus, hoc est, si concipi potest, atma purus, talis ab initio et semper existens, qua ratione hic mundi existit, non existens. Unde, quidquid sensibus contrarium appareat, perfecta, in rerum natura, agentis, subjecti et objecti aequalitas, identitas.
***
OUPNEK’HAT 49.um, SCHAVANK.
N.° CLXXI.
Pag. 403, lin. 2: SCHAVANK.
1.° [x] Oupnek’hat titulus, a nomine [x] Schavank rek’heschir, viri summi, qui (infra, p. 411) pronunciasse dicitur. In Mahabar. (12 Porb. 2 part, p. 563 r. 570 r.) Savang, vir summus, tempore [x] Rajah Djammedjeh abnepotis [x] Ardjen, [x] Djedaschter fratris. Sic ad tempora hujus Radjah, 17-19 ante Chr. saeculo, semper referuntur viri, patriarchae de quibus in Oupnek’hat mentio: quod operis antiquitatem adstruit.
2.° De bello, strage, hic agitur: et Samskretice, savanam trajicere, perforare, transfigere; schavam, cadaver.
Supra, N.° clxx, p. 398: Rek’heschiran [x] Athrbad initio [x] Douapar djak (Korban) adeunt: in hoc Oupnek’hat, matutini, meridiani, vespertini djak tempore ad rek'heschiran et mokelan vas veniunt. Ex istis djak (ut jam observavi) forsitan quatuor djak (djog), seu Indorum periodorum, origo.
Pag. 403, lin. 17, 18, 20: tantumdem guttae . . . . . super ignem .... simul via .... vobis ipsis feratis.
Talismani sacri, a rebus in sacrificio oblatis, sumpti, prodigium operanyis, vetus exemplum.
Pag. 404 lin. 13, futurus; lege: futurum.
Ibid. lin. 16, 17; pag. 405-411, lin. 12, 13: Pranou.... magnitudo ejus ab omni major est .... oportet fecit (facere).
Novum et magnificum nominis Oum, a quo omne incipit, quod omnia continet, ipsa est natura universa, occasione belli [x] Fereschtehha cum Djenian, de quo pluries actum, encomium.
Pag. 405, not. 1, lin. 1: [x] Ghanim.
In India, oi Marhatoe, communi vocabulo Ghanim, latrones, ideo vocantur, quod regiones minus ad eas occupandas, quam spoliandas (ut primi Graeci, [x]), equestres eorum turmae pervadant. Quotannis, praeda facta, tributo recepto ad propria redeunt. Mauri, seu Mohammedani principes, duces, quemadmodum Romani et Europoei, praeda simul et regione potiti, vi rapta non deserunt. Sic conflatum Mogoli vastum imperium: sic Britannico- Indicum, non diu tamen, si minantibus signis, ex quo in Peninsula Indica tam amplas possessiones Angli adepti sunt, a Ponto Adami [x] Ceylan contiguo, ad Madras usque, in Carnate toto 1 [Moniteur, 15 niv. an 10, Londr. 29 decemb. 1801, e Morning chronicle, p. 419; Litter. e Bombaye, 27 mai, 23 august. — Monit. 16 niv. an 10; Londr. 29 decemb. 1801, p. 423.], Caliagary et aliis Indicis ducibus, ad oram Malabaricam, potentioribus etiam Mohammedanis ad septentrionem (Laknau) motus solummodo pressos excitantibus, renovantibus, credere fas est, duraturum. Anglorum militum inopia Angli laborant. 200,300 Helvetios, Cattos, Westphalos, scilicet exteros, mercenarios, argento conductos, 15000, 20000, indigenis, strenue, pro solo patrio dimicantibus, opponunt. Vincuntur, vincunt, magno periculo, labore, damno; unius hominis jactura, subsidio non nisi e longe petito, Indorum viginti major. Ignis serpit. Incendium magnum paratur: et administratio Britannica, proesenti emolumento obcaecata, confidenter super cineres male sopitos graditur, pristinarum, recentium terra marique revolutionum, immemor.
Minus commode, apud Europaeos audiunt Marhatoe, Arabes Sunitoe, quasi, qui furto in terra furto rapta vivit, quam qui, ea direpta, proprium solum repetit, aut qui a viatore armatus vectigal exigit, minor latro.
Octo Vas (Supra, p. 2), seu Beschn, sunt beneficentiae, [x] bene esse praefecti.
Pag. 406, lin. 28, penultima, ultima; pag. 407, lin. 1: omnes figuras suas attraxit, in [x] nim matrai... sine cornu (matra)....
Oum, quod in nim matrai, Ens universale et absolutum, sine partibus, quasi refugit, Verbum est actionem suam in Patre supremo et universali constanter abscondens, ex eo habens, in eo agens; scilicet, Verbum, sine termino, tectum, invisible, cujus operationes, existentiam scrutari vetitum.
Pag. 406, not. 1, harf'o; lege: harf ou.
Pag. 407, lin. 12, 13: opus [x] korban [x] mane omne Pranou est.
Inde sat djak, purum, rectum djak, korban primum, nempe matutinum vocatum fuerit. (Supra, N.° clxx, p. 398.)
Lin. 16, 19; in tempore [x] korban [x] dou p’her.... cum harmonia pronunciare, ut venerunt, praesentes fiunt (fuerunt). (Dar vakt korban dou p’her ba ahang khandan amadeh hazer schodand.)
Hoc erit douapar djak (djog), supra memoratum, p. 398.
Simili ratione, talisman ex aqua in sacrificio fusa.
Pag. 408, lin. 20: oi Roudr.
Quemadmodum oi Vos propter benignitatem in Fereschtah, sic oi Roudr, ob stragem [x] Djenian illatam, hic adducuntur; quique propriis et contrariis operationibus divisi, et nihilominus, in systemate Indico, ubi omne et nihil unum et idem, communi et vero attributo simul conjuncti tempore.
Lin. 23; [x] korban [x] vespere (dar vakt korban scham).
Istud erit kal djak, de quo supra, N.° clxx, p. 398, nulla mentio.
Ibid. lin. 27, pag. 409, lin. 1, 6: capita cornuum palearum [x] korban ut avulserunt (sarhai schak guiai korbanra kandeh)... djakti ..... Pranou.
Agitur de capite spicae, cujus granum in korbano offerebatur, vel herbarum ad sacrificium adhibitarum.
Non additur, ut primo et secundo korban, [x] Djenian, tertii hujus Talismanis ope, e Fereschtah victores evasisse; quippe his mensura djakti, cujus Pranou, seu Oum initium, in auxilium venit, et summe potenti huic nomini nihil in natura resistit.
Pag. 409, lin. 1; mensura djakti.
Observandum mensuras seu formulas unificationis, eodem ordine semper memorari (vide supra, N.° clxx, p. 399, 400, T. I, N.° lxxvi, p. 361), etiam eodem comitatu.
Lin. 20, 21: cum figura tota (integra) sua, quod (quam) in nim matrai, duobus vice praecedente (vicibus proecedentibus) absconditam....
Duabus primis vicibus, quasi venerabundum pudore seu zelotypia affectum, Pranou, Beschn et Roudr praesentibus, in nim matrai sese abscondiderat. Hic coram sole luminis, caloris, vitae naturae fonte, temporis mensura, cum quo harmonia convenit, ipse Brahm est, tertio korban oblato totum se prodit, et djenian ad integram perniciem caeduntur. Quo significatur, creatione, conservaione, destructione, partim tantum operari, et quasi absconditum, tectum, verbum Dei manere; integrum autem universali rerum harmonia quale est aperte se ostendere, explicare, expandere.
Pag. 410, lin. 12, 16: Quatuor cornua ejus.... pronunciant.
Vide supra, N.° clxx, p. 392, 402, partium [x] Pranou, vel Oum, et eorum quae ad illud pertinent, expositionem.
Lin. 18; septem sor (capite [sar], quolibet e septem capitibus).
Rectius, sor, sono (sonis), cum duo capita [x] Pranou antea nominata fuerint, et hic de septem modis musicis, modulationibus, schabd, Oupnek'hat speciatim loquatur. Inde autem liquet perantiquam, apud Indos, septem tonorum in musica esse distributionem.
***
[Latin Version]
"the Pushto, language, inquit, of which I am seen a dictionary, has a manifest ressemblance to the Chaldaic."
Afghani linguam suam pukhto, id est (Persice), coctam, rectam, perfectam, nuncupant; pushto 2 ["Their language, juxta D. Vansittart, is called by them pukhto; but this word is softened, in Persian, in pushto. Ibid. p. 67."], corium cradum, non paratum, vel humile, abjectum, est cavillatio Persica.
To Pokhto a Persico, nisi montana quadam barbarie ad Indoustanum vergente, non differre, statim deprehendet exteris sermonibus assuetus.
Quartam phrasim a D. Vansittart allatam hic tantum dabo 3 [Pushto. Ibid. p. 75.].
Ai mirza keda khoui behteri navi
Da sayed tafavat seh dai leh bamehnah
Puriore dialecto: Ai mirza keh dar khoi behteri nisti
Dar sayed tafavat tscheh dak be haman.
O Mirza, quod(si) in indole (habitu) melius non est (vel, nones),
In sayed differentia quoe in Brahmane?
If the disposition he not good, o Mirza,
What difference is there between a sayed and a Brahman?
Longe aliud de duobus Academiae Calcuttanoe sociis, nempe DD. Samuel Davis et Francis Wilford, ferendum judicium. Prioris Dissertationem sat profundam 4 [Asiatic. Research. T. 2, p. 225-287.], Of the astronomical computations by the Indus, in qua remotissinia Indicas chronologiae elementa, principia inveniet; posterioris opus 1 [Ibid. T. 5, p. 241-295.], Of the chronology of the Indus, ubi quod spectat praesertim ad ante-diluvianorum seu primorum hominum seriem, et praecipua loca antiquitus ad Gangem et vicinos fluvios, rivos, secundum Groecos, Latinos et Indos, invicem comparatos, sita, ingeniose tractatur; Asiaticarum rerum peritus, etiam non approbatis omnibus ethymologiis, nec non citatorum, translatorum operum auctoritate, aut antiquitate, cum fructu et non injucunde perleget.
Pag. 389, lin. 19, 20, 21, 23: Pranou .... quod prius a cogitatione et mortificatione [x] Brahma (az feker o riazzat Brahma .... (apparentia fuerunt).
Pranou, Oum, quod unum aiet est, Brahm ipse, prius a Brahma, verbum divinum, aeternum, quamvis verbum [x] Brahm, quod originem quamdam includit, semen [x] Beid.
Ibid. lin. 24; pag. 390, lin. 19, 20; pag. 391, lin. 4: Et pranou hujusmodi res est .... in initio omnium actionum dictum fiat, et in perfectione (fine) cujusvis actionis etiam dictum fiat (dar eptedhai hameh karha gofteh mischavad o dar atmam hameh karha ham gofteh mischavad) .... obtinet (obtinebit).
Necessitas, tempus [z] Oum pronunciandi, efficacitas istius pronunciationis; magni illius nominis natura.
Veneranda antiquae devotionis sanctio (in initio, in fine cujusvis actionis etc). Omnia in nomine Entis supremi incipere, perficere, cum omnia, in natura, ab eo incipiant, per id subsistant, in id resolvantur, homo ipsum illud sit, ab eo nunquam separatus esse debeat, revera sit, cuncta ejus auspicio, protectione, sacri nominis pronunciatione acquisita, peragi, rationi aeque ac relligioni consentaneum.
Verum, in Europa, haec humilis et attenta Creatoris, cuncta nutu moderantis, infatigabili oculo inspicientis, veneratio, servitus repellenda, fanatismus liberis ingeniis videbitur. Materialistas nihil praeter sensus, eorum objecta, ventrem, pensitantes, eo dementiae devenire mirum non est. Novi Titanes Deum ipsum e caelo dejicere, si vis suppeteret, tentarent. At cum Gallos Ens supremum e politicarum rerum administratione, quasi Ens inutile, otiosum, imo nocens, eliminare considerat, haeret mens stupefacta.
N.° CLXIX.
Pag. 391, lin. 7: Soudha.
Samskretice, soudhihi, vir doctus, intelligens.
Lin. 11, 12, 13, 14: Oum... prius ab omni... filius magnus (primus)... dictum (est). Peser kalan iaani az afridgar awel az hameh in kalmeh zzaher schod azindjehet peser kalan afridgar goft (ast).
E manuscripto nationali desumptum: deest in meo ms. AEterna et primaria Verbi divini, filii Creatoris dicti, generatio, clarius, lucidius exprimi non poterat.
Pag. 391, lin. 15; pag. 392, lin. 15: Cum [x] pranou dixerunt .... forma ipsum est.
Nova belli (supra, T. I, N.° v, p. 16-2.1) bonorum Angelorum cum malis narratio. Priores [x] Oum pronunciando victoriam obtinent; et eorum exemplo, quisquis Oum, nomen Dei, in quolibet opere adhibet, opus illud forma [x] Oum fit, religiosi actus homo pretium recipit.
aeaeae
N.° CLXX.
Lin. 18, 19; pag. 394, lin. 5: principium hujus kalmeh quid est?.... appropriationem (addictionem) habet?
36 de nomine Oum quaestiones, sigillatim propositae, et curioso modo solutae.
Pag. 393, lin. 26; Beid khanon; lege: Beid khanan.
Pag. 394, lin. 8, 9, 11: Principium ejus, ab (aqua) est... av.... nutritionis.
Supra (N.° clxviii, p. 385), a nominis Oum figura prima, Brahma aquam scivit.
Samskretice, ava, adverbium perfectionis, per: ava bhutih, bonus status.
1.° Agitur de av, aou, prima verbi Oum figura.
Significatio ex aqua (ab) desumpta, sensui p. 385 indicato, magis convenit.
In margine, pone notam juxta principium, lin. 8, 2 lin. inferius.
2.° Lin. 17, 18, 19, 20; si unam litteram.... si omnes litteras .... sensus superveniat.
Vox, tota, integra, vel una littera pronuncietur, idem erit sensus.
3.° lin. 21, 23: quamlibet litteram.... in to pranou ingreditur.
Id est, sive vocabulo Oum littera praeponatur, aut postponatur, Oum simpliciter pronunciatur; ista littera cum propria significatione in Oum (ejus sensui aliquid addendo, ut cum h praefixo Oum magnum) ingressa. Pag. 393, lin. 5-7.
4.° Pag. 394, lin. penult. ultima: Et e pronunciatione.... mutatione non est.
Similiter in ms. nationali. Oum, lin. 2, p. 395, et cum masculino (genere) etc. jungendum. Sensus erit: nec pronunciando, sive masculinum, sive femininum efferatur, inde oritur mutatio; tria genera pariter, per pronunciationem, vel adjectiva, voci Oum possunt addici.
5.° Pag. 395, lin. 1: Id alta (voce) pronunciant.
Transpositione, pag. 396, lin. 3, respondetur.
6.° Pag. 395, lin. 5: Id etiam omne....
Scilicet, singulariter, pluraliter, dualiter (per omne), articulo, vel adjectivo, emissum idem semper sensum habet.
7.°-12.° Lin. 6-12. Id, ... dixit.
Septem quaestionibus affirmative respondetur.
14.° Lin. 13: Relatio.
Nempe, quamlibet rem r[x] Oum adjungant, nomen unum et idem, sicut et virtus, influxus.
15.° Lin. 14, 15: Et e mutatione.... [x] alef.
Supra, p. 394, uberior data explicatio.
16.° Lin. 16: Et e mutatione [x] b.
Vide loco citato.
17.° Lin. 18: Et ex his duobus....
Inde Oum quasi conflatum, trium litterarum vi efficacia pollens.
18.° Lin. 19: Et matrai ejus tria.
Tria matra, tres litterae.
19.° Lin. 20: Et id cum tribus mad.
Hic clare a matra, littera, syllaba, distinguitur mad, quod, ut medda, vocalem producit: tria mad erunt tria tempora pronunciatione expressa: quod [x] mad proprium [x] matra minus recte tribuit eruditus Halhed 1 [A code of Gentoo laws. Pref. p. XXIV, XXV; supra, p. 652.].
20.° Lin. 21: [x] nim matrai quartum.... cum (sono) nazali est.
Juxta Samskreticam grammaticam, a Nath. Halhed citatam, "a consonant without a vowel has the half matrang (mad)"; hic sono nazali juncta; ut supra, N.° clxviii, p. 388; matrai efficit.
21.° Lin. 22, 23, 24: Cum hac ratione tria.... etc. fiat.
22.° Quaestio, cum qua [x] conjunctum (p. 393, lin. 13), omissa. Responsio, ex pag. 400, erit: aqua.
23.°, 24.° Lin. 24, 26, 27, 28; Eductio... duo locus (loci) .... guttur.... utrumque labium.
E gutture et labiis promit. Haec duo emissionis [x] oum loca et organa.
25.° Lin. penultima; pag. 396, lin. 1; Et litterae.... separatum est.... cum [x] conjungere [x] djezm.
Quaestioni, litteroe quot, respondetur: tres separatae; nec signo djezm litterae mim addito, sensus mutatur.
Pag. 396, lin. 3, 4, 5: Et id demissa (voce)... media... alta pronunciavit.
Quaestioni quintae (supra, p. 395, lin. 1) respondetur.
Lin. 6, 8: Ei super unico, et assimilatione... (... dicere).
Explicatur jam datum quaestioni sextae (p. 395, lin. 5) responsum.
26.° Lin. 9; p. 397, lin. 5: Et magni.... pronunciavit.
Quaestioni, et modus [x] enunciare.... et facientes discere... (p. 393, lin. 15), satis plene et lucide respondetur.
Lin. 14, 15: in regno [x] Kanoudj, doctus.... (facundus) Anheh.
Antiquis istis temporibus, in urbe Kanoudj, facundum quemdam virum rectae nominis Oum pronunciationi studuisse, cum res ad relligionem pertineat, et in duobus mundis tanta inde veniant emolumenta, nihil mirum.
Lin. 21, mali; lege: male.
Ibid. lin. 25; pag. 397, lin. 5: hae sex novae res.... (pronunciare).
Sex novae illae pronunciationis nominis Oum conditiones sunt: 1.° e locis indicatis supra, egrediatur; 2.° in operibus initio, fine emittatur; 3.° juxta grammaticae leges; 4.° mensuris, matrai, mad et significatione cognitis; 5.° simul ut statutis operum temporibus; 6.° non perfunctorie, sed ut debitum officium hoc opus exequendo.
In margine, pone notam, a latere vocabuli pronunciatio.
Pag. 397, lin. 1; tempora, sit; lege: tempora operum, sit.
27.° Lin. 6, 7: Et mensura ejus, [x] kaitri.
Mensura, una voce Oum quandoque constans.
28.° Lin. 8: Et color [x] pranou album est.
Album, a puritate.
29.° Lin. 9, 24, 25: Modus operum... in principio... Et Oum.
Modi, quo Oum pronunciari debet, pars data est (p. 396, lin. 9, 10 etc.): hic, in quibus operibus, nempe relligiosis officiis, sacris lectionibus, quae sunt manthrai, kalmeha, Brahmen et ipsa Beid, ut dicitur p. 399, lin. 2 etc.; voces quae supra (N.° clxviii, p. 388, 389), nomen primum, 2.um, 3.um, 4.um [x] kalmeh unificationis, hoc ipsum kalmeh appellantur, unum aiet efficientes: hoc omne hic indicatur.
30.° Quaestioni, caput [x] pranou, quodnam (pag. 393, lin. 19), respondetur, N.° clxxi, p. 410: nimirum, duo capita habet, alef ac vau (aou), et mim nazale.
31.°-36.° Quaestionibus (p. 393, lin. 20- ultima), numerus [x] Oum pronunciare etc.; explicatio ejus in quonam kessah etc.; Beid in quanam littera ejus etc.; propter quid in principio omnium actionum; pronunciant; o mokel ejus etc.; hora bona... etc. propter [x] legere.... (quoenam): pag. 399-400 responsum datur.
Pro viribus, quaestionibus responsiones aptare conatus sum. Si non omnia optime concordant, sum quidem in culpa; verum antiquorum Indiae librorum formae, genio aliquid etiam tribuendum: in iis, plerumque didacticus ordo nullus; saltem frequenter turbidus. Hariolandi quandoque necessitas, ut in veteribus aliarum gentium monumentis, excusationem pariat. Unum quid addam. Quoties Indicus liber in manum incidit, ubi presso ratiocinationis, argumentationis seriei congruo ordine materia tractatur, eum recentioris auctoris foetum tute dixeris. Cui si attenderent Calcuttani Academici, Samskreticis operibus antiquitatis, etiam remotissimae, larvam minus facile imponerent.
Pag. 398, lin. 1, 2: Post a [x] transire [x] Sat djak Teria. Douapar... quod (djak) tertium est, plures e [x] rek'heschiran. (Baad az goudzaschtan sat djak o teria dar eptedai duapar ke djak seyoum ast baasi az rek'heschiran.)
De quatuor Djak (djog, Yougams) Indorum.
In Historicis et geographicis de India Disquisitionibus (1 part. [1786], p. xviii) [x] Oupnek'hat dixi [x] kal yougam vel trium aliorum yougam nullibi mentionem facere. Hoc recte, de Kali yougam; de tribus prioribus, partim verum: immensus autem annorum numerus quo constant tres periodi, in Oupnek'hat, nullo loco memoratur. Per tria illa djak, trra diei djak (eodem modo scribitur), seu korban, sacrificia intellexi, quorum tertium esset Douapar, dou p'her, meridianum. Infra (N.° clxxi, p. 407), korbani [x] dou p'her (dar vakt korban dou p'her), et eo tempore [x] rek'heschiran, mokelan congressus mentio fit; de korban matutino, quod sat djak erit, p. 403; de korban [x] vespere (dar vakt korban scham), p. 408. Mirum autem, si de longissimis Indorum periodis agitur, simpliciter dici post; scilicet: post transactos, primum 1, 728, 000, tum 1, 296, 000 annos, initio 864, 000 annorum periodi, plures Indi sapientes, alium celebriorem, dubiorum de lege solvendorum causa adierint. Sat djak noctis ultimo p'her 1 [Asiat. Research. T. 5, account of the Hindustano Heerometry, by John Gilchrist, esq. p. 82.], primo mane, supposito; tretia djak diei primo p'her, tertia diei hora; douapar, sexta, meridie, dou p'her; kal djak erit hora tertia vel sexta, vespere, tertio p'her.
Si de temporum periodis in Oupnek'hat quaestio est, notae quatuor celebres apud antiquostates; auri, argenti, ceris et plumbi. Sat djak, purum, vel crita, factum perfectum (in Baldaeo, lib. cit. p. 473 Kartesingh) 2 [D. Maurice; Hist or. of Hindost. p. 359.], primorum parentum ante peccatum, auream aetatem; Trita, hominum inde ad Diluvium, argenteam; Douapar, oeream, circa famosam illam certissimis et antiquissimis monumentis confirmatam epocham 3 [Recherch. hist. orig. etc. p. XXXI.]; tandem Kaliougam, nigrum, yougam, plumbeam vel ferreamtatem, inde a diluvii temporibus, satis apte referet: quod cum successiva super terram, virtutis, sanctitatis inter homines diminutione 4 [Ibid. p. XXII.], et vaccae primo quatuor pedibus, deinde tribus, duobus, postremum uno fultae allegoria apprime convenit.
Observandum, 1.° ante Dwapar yougam Indos doctores de recta nominis Oum pronunciatione, librorum Beid lectione (p. 398, lin. 10) nihil praecepisse, saltem scripto mandasse: unde hoc relligionis debito perperam aut non rite soluto, nulla Indo merces erat expectanda. Per partes ergo et successive Indicae doctrinae capita etiam maximi momenti, tradita; nec e praxi quae in India diutius viguisse, e dogmate vel scientia quae antiqua perhibentur, ea semper et ab initio extitisse, concludendum: quod de periodis Yougam nuncupatis, quod ad longam annorum seriem quae complectuntur, merito dici potest.
2.° Cuncta Indicae relligionis agentia, Brahma ipsa, Beschn, Roudr, Haranguerhehah, Pradjapat, coeli et terrae Mokelan, praefecti, allegorico sensu sumi debere in Oupnek’hat pluries et clare declaratum est. Quare de quatuor djak, ut periodis idem sentire non liceret? In Mahabarat, 12 Porb. 2 part. fol. 615 verso; Sat djak, id est, tempus boni puri. Id. 1 Porb. fol. 55 verso; in eo animalia non occiduntur. Id. 12 Porb. 2 part. fol. 564 verso; semper sat tschak foret, si homines viam scientiae sequerentur. Id. fol. 573 verso; eo sensu, sat djak generaliter tempus est, quo homines relligionis et moralis scientia praediti, ad eam vitam et actus componunt. Tres aliae periodi, treta, douapar, kaliougam (djak), simili modo, nimirum ratione ad virtutum vel vitiorum regnum, intelligi queunt 1 [ ].
FN: Eamdem ideam praebent [x] Menou instituta, Anglico sermone a celeb. Jones reddita.
301. All the ages, inquit redactor Indus Bhrigou, called Satya, Treta, Dwapara, and Cali, depend on the conduct of the king, who is declared niturn to represent each of those ages.
302. Sleeping, he is the cali age; waking, the dwapara; exerting himself in action, the treta; living virtuously, the satya.
The laws of Menu, son of Brahma; ch. 9, in the Jones works, T. 3, p. 177.
Verum dato, non concesso, quatuor Indorum djak veras esse temporum periodos, licet fictitias, quemadmodum Scaligeri periodum Julianam, eorum elementa, confectionem inquirere, ingenio Asiaticis opinionibus et scientiis assueto baud indignum videbitur.
Super hac materia, in opere citato, sententiam meam exposui 2 [Recherch. historiq. etc. p. XIX-XXII, XXVIII, XXXI, LVII.]; eam paucis hic iterum dabo. Indos ab occidentalibus astronomicam 3 [Celebris sunt apud Indos, et nota Europaeis illustris Jessingh, Rajah [x] Ambere, sive Djennagar, exterorum, etiam Europaeorum (Delahire Tabulis) labore, adjuta, ineunte saeculo 18.° (1729), astronomica tentamina. Vide Asiatick Research. T. 5, some account of the astronomical labours of Jayasinha, Rajah of Ambhere, seu Jayanagar; by Will Hunter; p. 177-211, 181-183, 187, 188, 196, 205-209.] suae chronologiae summam, 4, 320, 000 annos, accepisse autumo; cujus radix, 24, 000 an. revolutio fixorum, per annum 360 dierum multiplicata, = 8, 640, 000 an., qui quidem, per 2 divisi, tempore quo calculum Indi adoptarunt, post nonum saeculum, seu itineris Khalifoe Motawarkel ad Damas (hegirae, 243, Christi, 858), quo tempore a primo arietis cum mundi initio progressu, astronomice 4, 320, 000 annos numerant, [x] Brahma anni, et diei, simul et maximi anni coelestis, 360 diebus, quolibet.24000 annorum constantis, medietate elapsa, dant 4, 320, 000 annos. Hac summi, in quatuor partes, juxta quatuor djak, yougams, divisa, a Kalioujam diluvii epochae circiter respondente, cui Khalifae Motawarkel itineris annum affixerant, usque ad primum yougam, sat djak, ordine retrogrado, cuilibet yougam, tempus postremi kalioujam, scilicet, 432, 000 annos addendo, totum 4, 320, 000 annos astronomi et chronologi Indi, Arabum et Persarum haeredes, composuerunt. Hujusmodi progressionis explicatio et probatio in libro laudato videri possunt.
Quid quid sit, nono saeculo, quo Albumasar scribebat, quatuor praedictas periodos, nundum Indos effinxisse, e silentio celebris illius astronomi, qui temporis spatium a mundi initio ad diluvium, juxta Indos, tradit, ut anno 1786 1 [Lib. cit. p. XX.] dicebam, recte concludi potest.
Angli, rerum summa, a 40 annis, in India potiti, et locorum, ubi simul excoluntur cum praetiosi regionis fructus tum Brahmanum scientiae, domini, nihil planum, nihil quod menti paululum difficili arrideat, hac de [x] suppeditant.
In Bagwatgeeta (p. 143), [x] djog generaliter mentio fit, nulla autem annorum quibus constant.
"They who are acquainted with day and night, inquit Krischna, know that the day of Brahma is of a thousand revolutions of the yoogs, and that his night extendeth for one thousand more."
Locum explicans Charl. Wilkins 1 [Bagvatgeeta, lect. VIII, p. 75 (tr. fr. p. 85).],
"A thousand revolutions of the yoogs, inquit, is equal to 4, 320, 000 years. An ingenious mathematician, who is now in India (verisimiliter M. Davis), supposes that these yoogs are nothing more than astronomical periods formed from the coincidence of certain cycles, of which those of the precision of the equinoxes, and the moon, are two. The word yoog, which signifies a juncture or joining, gives good ground for such hypothesis."
Nulla quatuor djog explicatio in [x] Code of Gentoo law praefatione, ubi (p. xxxvi, xxxvii) Nath. Brass. Halhed, annos cujusque yoog suo modo refert, librorum in prima et secunda periodo compositorum mentionem facit; incerta (p. xxxix, xl), dubia se conciliare, difficilia, ardua, nihil autem quod in Indorum chronologiam lucem spargat, offerendo, arbitratur. 2 [Ibid, p. 143, 143 (tr. fr. p. 158, 159).]
"Though we may come, inquit eruditus at juvenis viator (deinceps ad fanatismum versus. Prophet. de Brothers [tr. Fr. 1796, p. 184]; p. xxxvi), to the perusal of their (Indorum et Sinarum) records, armed with every argument, and fortified even to prejudice against the admission of their pretension (an antiquity infinitely more remote than is authorised by the belief of the rest of mankind), at the same time, placing the utmost implicit reliance upon the Mosaic chronology, as generally received; yet their plausible accounts of those remote ages, and their undeviating confidence in their own assertions, never can fell to make some impression upon us, in proportion as we gain a clearer insight to them."
Re attentius considerata, auctor sententiam mutavit; quod ejus nomine expresse declarat Th. Maurice, his verbis 1 [History of Hindostan etc. T. I, ch. 2, p. 89.]:
"it is by his immediat request that I announce to the public his altered sentiments on this point."
Laudandum profecto, et rarissimum in philosophico saeculo, scriptoris novarum opinionum turbine abrepti, et, postquam ad saniorem mentem rediit, errorem publice confitentis, exemplum.
Loquarne de William Robertson Historical disquisition concerning ancient India (1791)? Varias quatuor djog supputandi rationes affert doctor Anglus; at qua diligentia?
"The duration, inquit, of the collee yogue he (Abr. Roger) does not specifie... Bernier, concerning the period of the collee yogue, like-wise (as Roger) is silent 2 [An historical disquisition concerning the knowledge which the ancient had of India, with an appendix containing observations on the civil policy, etc. the laws and judicial proceedings, the arts, the sciences and religious institutions of Indians, by William Robertson, D. D. F. R. S. Ed. Princip. of the university, and historiographer to his Majesty for Scotland (1791). Append. not. X, p. 361.]."
Abraham Roger nullam omnino [x] kal djogue mentionem facit: et haec sunt Gallici viatoris verba:
"3 [Voyag. T. 2, p. 160.] Le quatrieme, qui s’appelle kale djogue, est de je ne sais combien de lecques (cent ans); les trois premiers, ajoutent-ils, et beaucoup du 4.e, sont ecoules."
Similiter, de Colonel Dow 4 [2.e edit (1770), T. 1, p. 2.]
"according to which the suttee yogue is a period of fourteen millions of years; the tirtah yogue, one million eighty thousand; the dwapaar yogue, seventy two thousand, and the collee yogue thirty six thousand years. Histor. of Hindost. vol. 1, p. 2."
Haec habet Colonel Dow, libr. citato:
"The Indians divide the age of the world into four grand periods, each of which consists of an incredible number of years. The last of these, called the Cal periode, comprehends thirty thousand years; near five thousand of which have already elapsed. The Brahmines relate many fictions concerning the former three; but their authentic accounts extent no further than the commencement of the Cal period."
Utrum D. Robertson epitome e prima viatoris Angli editione desumpta sit, baud scio.
In ms. meo [x] Tarikh Fereschtah ab Alex. Dow Anglic^e editi, haec leguntur (fol. 5 recto): Moddat sat djog hafdeh lak o hist hazar sal motaaref ast.... tretia djog douazdeh lak o navad o schasch hazar sal motaaref ast.... douapar djog.... hascht lak o schast o tschahar hazar sal motadavel ast... kal djog tschahar lak o si o dou hazar sal motaaref ast.
In alio ejusdem historiae exemplari ms. (fol. 6 recto), quod ad me misit amicus meus eruditissimus et veritatis amantissimus Indiae historiographus, D. Ormes (terrenasne an coelestes auras spirat?), eadem praecise: verum hascht, octo post bist (28) in sat djog addito; quod rectius.
Ista supputatio ea est, quam in Recherches historiques etc. (p. XXI) obtuli, quaeque generaliter in Academiae Calcuttanoe commentariis reperitur 1 [Asiatick Research. T. 2. Sir Will. Jones; On the chronology of the Hindus, p. 112, 115. — Ibid. Davis; of the astronomic. computat. by the Hindus, p. 231, 232, — T. 5, Bentley; Remarks on the principal eras and dates of the ancient Indus, p. 316, 317.]; nec eam propri a Bernieri calculo differre lector criticus fatebitur:
"Sa duree (du monde), disent-ils, referente celeb. viatore (lib. cit. p. 160), est de quatre dgugue: un dgugue est un certain nombre determine d’annees, comme nous dirions un siecle, avec cette difference qu'un siecle n'est compose que de cent ans, et que leur dgugue est compose de cent lecques, c’est-a-dire, de cent fois cent mille ans. Il ne me souvient pas precisement du nombre total des annees de chaque dgugue; mais je sais bien que le premier, qui s'appelle sate-dgugue, est de vingt-tinq lecques d’annees;
Memoriae lapsu (il ne me souvient pas precisement, inquit) 25 lak, 17 loco posuerit accuratus alioqui viator? vel amanuensis errore 25 irrepserit?
"que le second, qui s'appelle trita, est de plus de 12 lecques; le troissieme, qui s'appelle duaper, est de huit lecques et soixante et quatre mille annees, si j’ai bonne memoire; et qu'ainsi le 4.e, qui s'appelle kale dgugue, est de je ne sais combien de lecques. Les trois premiers, ajoutent-ils, et beaucoup du 4.e, sont ecoules, de sorte que le monde ne durera point tant qu’il a fait, parce qu’il doit perir a la fin du quatrieme, toutes choses retournant a leurs premiers principes. Je les fis chiffrer et rechiffrer, pour avoir au vrai l'age du monde, mais comme je vis que cela les embarrassoit trop, et qu’ils ne convenoient pas tous precisement du nombre des lecques,
Libros legere debebat eruditus philosophus, et non simpliciter quaestionibus Indos Pandet, quorum memoria in hac materia minus tenax esse potuit, consulere:
"je me contenterai de vous dire qu’ils le font (le monde) etragement vieux."
Eumdem annorum numerum praebet Gallica P. Beschi Grammaticae Tamulicae versio (ms. meo pag. 99). Vide et Baldaeum (libr. cit. Abgotterey, p. 472), et le Gentil (Voyage, T. I, pag. 234).
Solus ergo Halhed, a generali in duabus oris et Bengala, toto Indoustano, accepta quatuor djog supputandi ratione (qua authoritate?) differre, quatuor Indorum djog, 7, 600, 000 annos comprehendere, id est, fere duplo magis quam fert opinio communis, asserendo 1 [A code of the Gentoo laws, pref. p. XXXVI, XXXVII.], invenitur.
Proinde minus recte concludit D. Robertson [p. 362):
"From this discrepancy not only of the total number, but of many of the other articles in the different accounts, it is manifest that our information concerning Indian chronology is hitherto as incertain as the whole system of it is wild and fabulous. To me it appears highly probable, that, when we understand more thoroughly the principles upon which the fictitious aeras or yogues of the Hindoos have been formed, we may be more able to reconcile their chronology to the true mode of computing time, founded on the authority of the old testament; and may likewise find reason to conclude, that the account given by their astronomers of the situation of the heavenly bodies in the beginning of the collee yogue, is not established by actual observation, but the result of the retrospective calculation."
Hoc indicabam in 1786, libro jam citato 2 [Recherches historiq. etc, p. XXI.]. Vera Indorum chronologia e familiarum serie et regnorum numero, non ex aeris ab eorum scriptoribus recentioribus venditatis, et quae forsitan duodecimum aut undecimum aerae Christianae saeculum non praecedunt, est sumenda.
Si D. Robertson (cum ipsea, p. 364, P. Tieffenthaler citet a D. Bernoulli editum, T. I, p. 316, 347) epistolam T. 2 1 part, initio insertam attente legere dignatus esset, quatuor djog clavim, originem, efformationem, progressionis modum ex Arabibus et Persis in Indiam asportatam, facile invenisset; si tamen inde of the retrospective calculation ideam (p. 362) non hausit, aut saltem ex sequenti D. le Gentil textu, cujus nullam facit mentionem.
"Le maitre que j’avois, inquit viator academico-astronomus 1 [Voyag. T. 1, p. 336 (1779).], me les (les quatre ages) rappelant souvent, en faveur du systeme des Indiens sur leur antiquite, je me rappelai de mon cote, que, dans les calculs que j'avois faits sous ses yeux, il m’avoit fait supposer un mouvement dans les etoiles de 54" par an. Je soupconnai des-lors que tous ces ages pouvoient bien etre certain nombre des revolutions de l'equinoxe. Je ne fus pas long-temps a m’en assurer. Je trouvai donc devant mon maitre, que les quatre ages de la duree du monde, dont les Indiens se vantent avec tant d’emphase, ne sont que des periodes astronomiques, qu’on peut faire remonter a l’infini: car, sitot que les Brahmes supposent la precession des equinoxes de 54" par an, la revolution du ciel entier sera de 24000 ans: or les ages rapportes ci-dessus sont tous divisibles par 24, 000; d'ou il suit que ce sont autant de periodes du mouvement des etoiles en longitude."
En inventionis initium. Coeli, fixarum revolutio, 24, 000 annis, per 360 dies, seu annum solarem multiplicata, magnum mundi revolutionis annum, 8, 000, 000 annorum; cujus media pars in quatuor periodos divisa, ultima, successim, retro ascendendo, aliarum radice: haec omnia ab Occidente, haud remota epocha, accepta, et dogmati mythologico, [x] Brahma annorum, vitae, accommodata; talis est, ut jam dixi, quatuor magnorum Indiae cyclorum origo.
Hac de materia D. Maurice librum (History of Hindostan, T. 1; 1795) legere supervacaneum: eruditum opus, pio animo, tuendae Mosaicae supputationis causa, compositum; in quo plura Indicae mythologiae capita, acri, solerti ingenio, verbi gratia [x] Vischnou incarnationes, [x] Chrisna actiones explicantur; verum, ubi, nimis probando, de primi hominis lapsu, diversae solis et lunae sobolis ad Patriarcharum seriem ratione, dictarum Vischnou incarnationum tempore, etc. morosus et criticus lector auctorem religiosum nihil probare deprehendet. Eodem saepe numero redeunt, quibus nihil novi prae se fert, ejus super quatuor djog cogitationes; ita ut potius conceptuum et authoritatum, inprimis Anglicanarum, non semper satis libratarum, collectio, quam optato ordine digesta docti Maurice compositio, magni tamen facienda, dicenda sit.
1.° Libr. cit. p. 88: quatuor aetates Indicas, juxta D. Jones (Asiatic. Research), 4, 320, 000 annos complectentes, praebet doctus Anglus, immensam istam temporum seriem, ut apud Chaldaeos et AEgyptios e superstitione et astronomia ortam asserens (ibid. p. 91-96-101); verum nihil omnino de periodorum istarum occasione, elementis.
2.° "When we bring, inquit (libr. cit. p. 371, 372, 373-378), the Jugs to the test of reason and the standard of historical verity, and when we compare them with the received traditions of other nations, concerning the early history of the human species, in the mind that daily attends to all the parallel circumstances of the case, there can arise little doubt, but that by the Satya age, or age of perfection, the Brahmens obscurily allude to the state of perfection and happiness enjoyed by man in paradise. It is impossible to explain what the Indian writers assert concerning the universal parity of manners, and the luxurious and unbounded plenty prevailing in that primitive aera, without this supposition ... According to the Brahmens, during the Satya, or golden age, the supreme Weschnou himself descended at four different periods: during the second, treta, or silver age, the deity descended three times; in the duapar, or copper age, the brazen age of the Greeks, only twice; and in the present cali, or earthen age, of 432, 000 years duration, the iron age of the Greeks, earth is only to be honoured once with his presence, when all the impious are to be extirpated."
Haec omnia sapienter post Calcuttanos Academicos dicta. In eorum scriptis editis et edendis super hac materia magnam lucem hausuros se confidunt eruditi scriptores 1 [Robertson, libro cit. p. 360.]. Ad ipsum ergo fontem ascendamus. Bengalicas et Baharicas regiones, tot naturae donis ornatas, ditatas, novum in terra pro homine paradisum, invisere semper mihi gratum et amoenum. Climatis, inter 22 et 26.° lat. septent. soli feracis, moderatae coeli temperiei, terrae et fluminum omnis generis productionum, Gangis, ipsius faecundantis cursus, interni et externi commercii, indigenarum mitis et hospitalis indolis, solertis ingenii, memor, Gallos ex opimis istis provinciis quasi extorres videns, ingemisco, novum Du Pleix illos ed rursus ducturum, et potenti ac firmo brachio stabiliturum, in animo quandoque versare amans. Nunc ad societatem Calcuttanam.
Princeps in acie Sir Will. Jones, at revera inermis, quamvis, pro more, Samskreticorum auctorum agmine stipatus. Primo auctor eruditus quatuor Indicarum aetatum seu 12000 annorum divinorum, scilicet unius Deorum oetatis, quae quidem centies repetita, unum [x] Brahma diem efficit, et eodem modo unam noctem, deinde [x] manvantara, e 12, 000 divinis annis per 71 multiplicatis, constantium; et, cum alternatis mundorum creationibus et destructionibus, in immensum renovatorum, mentionem facit. Postea,
"Such is, inquit 1 [Asiat. Research. T. 2, on the Chronol. the Hindus, p. 113-116.], the arrangement of infinite time, which the Hindus believe to have been revealed from heaven, and which they generally understand in a litteral sense: it seems to have intrinsic marks of being purely astronomical. But I will not appropriate the observations of others, nor anticipate those particularly which have been made by two or three of our members, and which they will, I hope, communicate to the society."
Stans proposito, D. Jones aliorum tantum opiniones et explicationes, inprimis D. Paterson, paucis tradit; nihil, praeter D. le Gentil de 24, 000 annis cogitationem (p. 115), quod divinae Indorum setatis elementa indicet, suppeditat, et ad antiquam eorum historicam chronologiam, diversarum solis et lunae famliarum expositionem totum se confert. Hujus chronologiae, quatuor djogs (aetates), ad tempora ante-diluviana et post-diluviana, epitomem, seu specimen comparativum praebet auctor sagax et eruditus (p. 147), in tabula sequenti, a Menu 1.° (aetate prima), quem quidem [x] Adam respondere supponit, ad usque Nadirschah, magnum Indiae invasorem.
A CHRONOLOGICAL TABLE
According to one of the Hypotheses intimated in the precedent tract
Christians and Muselmanns. / Hindu. / Years from 1788 of our aera.
Adam, / Menu I, age I, 5794
Noah, / Menu II, / 4737
Deluge, / -- / 4138
Nimrod, / Hiranyacasipa, age II, / 4006
Bel, / Bali, / 3892
Rama, / Rama, age III, / 3817
Noah’s death, / -- / 3787
-- / Pradyota, / 2817
-- / Buddha, age IV, / 2815
-- / Nanda, / 2487
-- / Balin, / 1937
-- / Vicramaditya, / 1844
-- / Devapala, / 1811
Christ, / -- / 1787
-- / Narayanpala, / 1721
-- / Saca, / 1709
Walid, / -- / 1080
Mahmud, / -- / 786
Chengiz (Gengiskhan), / -- / 548
Taimur, / -- / 391
Babur, / -- / 276
Nadirshah, / -- / 49
Hac de materia nihil amplius in a supplement to the Essay on Indian Chronology (p. 389 etc.). Notanda soIummodo observatio aequinoctiorum, quae circiter 1181 ante aeram Christianam facta supponitur, in antiquis Sastras servata (p. 393).
Liceat etiam cum docto Anglo dicere (p. 401):
"Whatever be the comparative antiquity of the Hindu scriptures, we may safely conclude, that the Mosaic and Indian chronologies are perfectly consistent; that Menu, son of Brahma, was the Adima, or first created mortal, and consequently our Adam; that Menu, child of the sun, was preserved with seven others in a bahitra, m or capacious ark, from an universal deluge, and must therefore be our Noah, etc."
Pretiosum hominis minime creduli testimonium.
"Attached to no systeme, inquit D. Jones, commentationis suae initio (p. 111), and as much disposed to reject the Mosaic history, if it be proved erroneous, as to believe it, if it be confirmed by sound reasoning from indubitable evidence, I propose to lay before you a concise account of Indian chronology, extracted from Sanscrit books, or collected from conversations with Pandits, and to subjoin a few remarks on their system, without attempting to decide a question, which I shall venture to start, whether it is not in fact the same with our own, but embellished and obscured by the fancy of their poets and the riddles of their astronomers."
Re penitius considerata, ad conclusionem quam supra retuli deductus est eruditus Jones, qui primo praejudicatae opinionis notam reformidans, quamdam, minus sapienter, animi audaciam (disposed to reject the Mosaic history) ostentarat.
Praesidem academiae Calcuttanoe sequatur, ejus collega, D. Davis, vir acris ingenii, astronomiae peritus, cui praecipuorum et praetiosissimorum [x] Suria siddhanta, astronomici operis, divini reputati, cujus auctor Meya, desinente satya yougam, id est, antiquissimi 1 [Asiat. Research. T. 2, p. 234, 337.], textuum versionem Anglicam (by the help of a Pandit, through the medium of the Persian or the Hindu language 2 [Id. p. 225, 227.]), et doctas, profundas in eos elucidationes debet orbis eruditus. Nunc ejus Dissertationis (Of the astronomical computations by the Hindus) ope, abstrusiora astronomiae Indicae rimari, scrutari; eclipses, aequinoctia, solstitia, planetarum revolutiones, motum solis, lunae, cum Brahmanibus, juxta veteres tabulas supputare facile poterunt rei siderealis studiosi. At quatuor Indorum periodorum causas, elementa, composituram, veluti organisationem, etiam quasi astronomicam, dare non poterat vir astronomus, qui sic loquitur (p. 229):
"The division of the maha-jug into the satya, treta, duapar, and cali age, does not appear from the surya sidhanta to answer any practical astronomical purpose, but to have been formed on ideas similar to the golden, silver, brazen, and iron ages of the Greeks. Their origine has, however, been ascribed to the precession of the equinoxes, by those who will of course refer the manvantera and calpa to the same foundation: either way the latter will be found anomalistic, as has been described, if I rightly understand the following passage of the surya siddhanta; the translation of which is, I believe, here correctly given."
Manvatera et calpa, supra memorata, sunt maximae Indorum periodi, quarum confectionem, utpote quatuor djog et manvantera continentem, ex auctore hic juvat apponere.
1 [Lib. cit. p. 231, not.] Composition of the Calpa
Years.
Caly (yougam), 432, 000 ÷ 10 = 43, 200
Dwapar, 432, 000 x 2 ÷ 10 = 864, 000
Trita, 432, 000 x 3 ÷ 10 = 1, 296, 000
Satya, 432, 000 x 4 ÷ 10 = 1, 728, 000
Aggregat of Maha yug / 4, 320, 000 x 71 = Manvantera / 306, 720, 000
With a sandhi equal to twilight (morn, and evening).
The satya yug / 1, 728, 000
/ 308, 448, 000 x 14 =
Calpa / 4, 318, 272, 000
Years.
With a sandhi equal to the Satya yug / 1, 728, 000
Whole duration of Calpa / 4, 320, 000, 000
Computation of the period elapsed of the calpa at the end of the last satya age, when the surya siddhanta is supposed to have been written.
Sandhi at the beginning of the calpa / 1, 728, 000
6 manvanteras, or 308, 448, 000 x 6 = 1, 850, 688, 000
27 maha yugs of the 7.th manvantera, or
432, 000 x 27 = 116, 640, 000
Satya age of the maha yug / 1, 728, 000
1, 970, 784, 000
Haec est ad infinitum vergens temporum juxta Indos computatio. Non minor, contrario modo, eorumdem subdivisio.
The Bhawishya purana, inquit D. Colebrooke 2 [Asiat. Research. T. 5, On Indian weights and measures, p. 107.], subdivises the Nimhesa otherwise.
1 Twinkling of the eye, while a man is easy and at rest, = 30 tatpanas, or moments.
1 Tatpana = 100 trutis.
1 Truti = 1000 sameramas.
Majus esse non potest Entis aeterni, infiniti, existentiae, ejus ideae humanae menti primitus infixae, et istius mentis spiritualis naturae, argumentum, quam immensa illa et pene incredibilis temporis protractio, divisio. Materiae pars, materiei parti addita, nihil ultra primum aggregatum; eadem pars in particulas divisa, nihil infra primam divisionem, per se indicat, indicare potest. Solidae partes sunt suo modo finitae, juxta positae, vel a se invicem separatae, eodem in statu, scilicet inertioe, manentes. Cogitatio, quae inde infinite magnum aut infinite parvum eliciat, ad ens diversae prorsus naturae, quod e terminatis haud terminatum non concludat, cum [x] quaelibet se majus per se producere nequeat, et proinde a supremo, infinito Agente plus (addendum), minus (detrahendum) accipiat, pertineat necessum est. Haec per transennam, sed non absona, cum de Indorum philosophia, ad primum Ens per diverticula ut et directe ducente, semper agatur.
Eadem [x] manvantera et calpa, apud D. Bentley 1 [Asiat. Research. T. 5, Remarks on the principal aeras and dates of the ancient Indus, p. 316, 317-320.] ac in D. Davis Dissertatione, compositio. Ahum vero de modo quo quatuor Indorum djogs formata sunt, silentium; nisi quod poetica seu fictitia, et astronomica seu realia djogs supponit; id est, proprie nodum secat, non solvit. Ingeniosum sane tentamen ulteriore disquisitione, praesertim librorum Samskreticorum lectione innixa, dignum; licet, primo aspectu, simpliciter et constanter e quatuor djog annorum summa, tres ultimas notas (zero) abscindere, et reliquum reales annos nominare, arbitrarium quid prae se ferat. Ipsum auctorem systema suum exponentem audiamus.
"At this day, inquit (lib. cit. p. 315), it is not easy to discover the meaning of all the different modes of dating formerly in use. It appears, however, from historical facts, that they were mostly, if not all, nominally, the same; but essencially different in other respects: they all went under the appellation of yugs, divine age, manvantaras etc. But the yugs, divine ages, manvantaras etc. of the astronomers, were different in point of duration, from those of the Brahmens and poets, and those of the Brahmens and poets were, in like manner, different from those of others: here it becomes absolutely necessary that we know the difference between each, that is, the astronomic, the poetic etc. etc. from each other, before we can attempt to analyse the Hindu chronology on true principles. It is from this mode alone that we can discerne truth, though disguised by fiction; and until the gordian knot made fast by the hand of modern times, be untied, much will remain in obscurity. The astronomic yugs, divine ages etc. etc. are the only periods in which the real number of years meant are not concealed: it may not therefore be improper, before I proceed further, to state what these periods are, and their duration.
"The calpa is the greatest of all the astronomical periods, and the duration of it is 4, 320, 000, 000 years. This periode is composed, or made up, of the lesser yugs etc. in the following manner: 4 yugs, viz, satya etc...................
"... The calpa is an anomalistic period, at the end of which the Indu astronomers say, that the places of the planets nodes and apsides will be precisely the same as at beginning of it; and the commencement of it was when the sun, moon, and all the planets, nodes and apsides, were in a line of conjunction, in the beginning of aries, or 1, 955, 884, 897 years ago . . . .
"The ancient astronomers, most probably for the sake of convenance, made the present cali yug of the Indus, of which there are now (1796) 4897 years expired, to commence when just the first half, or 216000 years were elapsed of the mentioned cali yug, of the twenty fourth maha yug. And we are now only in the 4898.th year of the second half of that period. I shall therefore, by way of distinction, call the present cali yug, the "astronomical aera."
"The Brahmens and poets, in imitation of the astronomic periods above given, invented others for their history and poetry. This I shall distinguish by the name of "Poetic ages" or aeras, because they are embellished by fiction, and covered over with a mysterious veil: nominally they appear the same as the astronomic periods; but historical facts prove them to be essentially different in point of duration, an astronomic year being equal to 1000 poetic ones. Hence
Years. / Real years.
"a poetic satya yug of 1728000, is only / 1728.
"Trita yug of 1296000 / 1296.
"Dwapar yug of 864000 / 864.
"Cali yug of 432000 / 432.
Huc usque merae suppositiones; aptae quidem ad conciliandas cum S. Scripturae chronologia Indorum supputationes, sed quae, quibusdam epochis exceptis, in cursu disceptationis, nec Samskreticorum librorum auctoritate, nec mythologico calculo, ubi Entis superioris dies anno inferioris respondet, nec doctorum Brahmen, Pandet, testimonio probantur.
"The first of this poetic ages, or satya yug, commenced at the creation, and the rest in succession, agreable to the following short chronological table, continued down to the present time."
[x]
CHRONOLOGICAL TABLE OF ANCIENT AERAS etc.
POETICAL AERA. / YEARS OF THE WORLD. / ASTRONOMIC AERA.
Notandum in poetica auctoris aera quatuor djog revolutione absoluta, novum, scilicet secundum satya djog, ab anno mundi 4321 incoeptum esse.
"In the preceding table I have placed, inquit auctor, the beginning of astronomic aera of cali yug, of which 4897 years were expired in april last, in the 906 year of the World, at which time 905 years were elapsed of the satya yug of the poets, reckoning from its commencement, at the creation; hence it is self-evident that the notions of the modern Hindus, who have confounded the fabulous or fictitious ages of their poets with the astronomic periods merely from a similarity of names, are not only erroneous, but even quite opposite to the true intent and meaning of the ancient Hindu writers themselves, who, it may be proved, have sometimes adopted the astronomic aera of the cali yug during the treta and dwapar yugs of the poets; and made use of either aera (astronomic or poetic, and sometimes both), according as it suited their fancy, for recording not only past events in general, but even one and the same event."
In dissertatione legenda sunt, quibus auctor systema suum tuetur, argumenta, sicut et quae dicuntur de patriarchis seu Munoos et aliis, quatuordecim puranic mamwanteras durante periodo (p. 330, 332); et de duabus solari et lunari Iineis (p. 334-341): convenientia, imaginatio, nominum similitudo, astronomicarum et poeticarum periodorum confusioni in scriptoribus Indis recentioribus et antiquis, ortum dederunt. An solers Anglus filum, cujus ope e labyrintho chronologico-historico exire queant, revera praebuerit, videat lector criticus et eruditus. Audeam dicere: adhuc sub judice lis est; quamvis, libenter fateor, in variis tentamentis acre et profundum ingenium ostenderint Calcuttani Academici, minus tamen, quod dolendum, Indicorum monumentorum, inprimis veterum linguarum cognitione, ut par est, instructi. Verum sat (non sat, problemate haud soluto, inquiet forte lector morosus) de chronologia Indica. Nunc ad Oupnek'hat.
Pag. 399, lin, 3, ajet; lege: aiet, — Not. 1, lin, 1, namizchavad; lege: namischavad.
Pag 400, lin. 18, 19, 22: haec aqua est, quod, omne quiescens et motum ex ea cum existentia ... venit ... aqua et Pranou, unum est.
Aqua, elementum, entium materialium, anima praeditorum, cum vel absque motu, principium; una cum Pranou, scilicet, Oum, proinde cum primo Ente, nominis prima syllaba, radice, ut et universali rerum productione: substantia cum agente, quod vitam, motum dat, una.
Lin. ultima: rak’hi, quod dies postremus mensis savan (Augusti) est.
Samskretice, rakhai, munificus, benignus. Supra (T. I, Annotation. p. 612), Augustus et September, menses pluviae, qua fecundatur terra aestu solis arida: aquae et pranou, quae unum sunt, causa, die rak'hi, scilicet munifico, Athrban Beid accurata, docta, lectio, priusquam ullum opus aggrediantur, perficiant, praescribitur.
Pag. 401, lin. 12, 13: Athrban Beid, sine [x] selouk ..... vestigium largitur.
In omnibus relligionibus (ea est in homine novitatis amor) ultimae praxes, ordinationes, prioribus excellentiores perhibentur: quo abusu, prima institutionum origine obliti, procul semota, cum eodem nomine nova quasi struitur, conditur relligio, mollior semper, humanis affectibus magis indulgens.
Revera librorum Beid accurata lectio, poenitentia, mortificatio fructum producit: at, his omnibus omissis, quartus liber Beid, Athrban, solus, vestigium, emolumentum largitur: sic, alibi, Auxiliatorum (Secouristes), Cordicolarum, [x] Quakers etc. devotio. Tum vero, quisquis ad veterem doctrinam, disciplinam revocat, motuum artifex, etiam novator, verbo rei contrario, nuncupatur. Servata semper cujusdam severitatis specie, recentem praedicationem adjuvant populi ignorantia et libidinum stimulus: eo modo, temporum malignitate, hominum incuria, doli machinatorum astutia, audacia funditus evertuntur vetustissima relligiosae moralis aedificia, monumenta.
Pag. 402, lin. 1, 2, 3; dualitas... narbaklap samadeh, quod demersio magna est, id est, sine ego et id, atmai purus factus (homo) manet. (Esteghrak bezorg ast iaani bi man ve ou atma khaless schodeh bemanad.)
Supra, T. I, N.° II, p. 11: narbaklap samadeh surgere (evanescere) memoriam, memoratorem, et memoratum.
Samskretice, nar, aqua. Samadanam, aequalitas, comparatio.
Si nulla [x] ego et tu, unius, alterius entis mentio, omne ergo evanidum, universitas quae indicari, memorari nequit, nihilum verum ens, mare immensum sine rivo, partibus, hoc est, si concipi potest, atma purus, talis ab initio et semper existens, qua ratione hic mundi existit, non existens. Unde, quidquid sensibus contrarium appareat, perfecta, in rerum natura, agentis, subjecti et objecti aequalitas, identitas.
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OUPNEK’HAT 49.um, SCHAVANK.
N.° CLXXI.
Pag. 403, lin. 2: SCHAVANK.
1.° [x] Oupnek’hat titulus, a nomine [x] Schavank rek’heschir, viri summi, qui (infra, p. 411) pronunciasse dicitur. In Mahabar. (12 Porb. 2 part, p. 563 r. 570 r.) Savang, vir summus, tempore [x] Rajah Djammedjeh abnepotis [x] Ardjen, [x] Djedaschter fratris. Sic ad tempora hujus Radjah, 17-19 ante Chr. saeculo, semper referuntur viri, patriarchae de quibus in Oupnek’hat mentio: quod operis antiquitatem adstruit.
2.° De bello, strage, hic agitur: et Samskretice, savanam trajicere, perforare, transfigere; schavam, cadaver.
Supra, N.° clxx, p. 398: Rek’heschiran [x] Athrbad initio [x] Douapar djak (Korban) adeunt: in hoc Oupnek’hat, matutini, meridiani, vespertini djak tempore ad rek'heschiran et mokelan vas veniunt. Ex istis djak (ut jam observavi) forsitan quatuor djak (djog), seu Indorum periodorum, origo.
Pag. 403, lin. 17, 18, 20: tantumdem guttae . . . . . super ignem .... simul via .... vobis ipsis feratis.
Talismani sacri, a rebus in sacrificio oblatis, sumpti, prodigium operanyis, vetus exemplum.
Pag. 404 lin. 13, futurus; lege: futurum.
Ibid. lin. 16, 17; pag. 405-411, lin. 12, 13: Pranou.... magnitudo ejus ab omni major est .... oportet fecit (facere).
Novum et magnificum nominis Oum, a quo omne incipit, quod omnia continet, ipsa est natura universa, occasione belli [x] Fereschtehha cum Djenian, de quo pluries actum, encomium.
Pag. 405, not. 1, lin. 1: [x] Ghanim.
In India, oi Marhatoe, communi vocabulo Ghanim, latrones, ideo vocantur, quod regiones minus ad eas occupandas, quam spoliandas (ut primi Graeci, [x]), equestres eorum turmae pervadant. Quotannis, praeda facta, tributo recepto ad propria redeunt. Mauri, seu Mohammedani principes, duces, quemadmodum Romani et Europoei, praeda simul et regione potiti, vi rapta non deserunt. Sic conflatum Mogoli vastum imperium: sic Britannico- Indicum, non diu tamen, si minantibus signis, ex quo in Peninsula Indica tam amplas possessiones Angli adepti sunt, a Ponto Adami [x] Ceylan contiguo, ad Madras usque, in Carnate toto 1 [Moniteur, 15 niv. an 10, Londr. 29 decemb. 1801, e Morning chronicle, p. 419; Litter. e Bombaye, 27 mai, 23 august. — Monit. 16 niv. an 10; Londr. 29 decemb. 1801, p. 423.], Caliagary et aliis Indicis ducibus, ad oram Malabaricam, potentioribus etiam Mohammedanis ad septentrionem (Laknau) motus solummodo pressos excitantibus, renovantibus, credere fas est, duraturum. Anglorum militum inopia Angli laborant. 200,300 Helvetios, Cattos, Westphalos, scilicet exteros, mercenarios, argento conductos, 15000, 20000, indigenis, strenue, pro solo patrio dimicantibus, opponunt. Vincuntur, vincunt, magno periculo, labore, damno; unius hominis jactura, subsidio non nisi e longe petito, Indorum viginti major. Ignis serpit. Incendium magnum paratur: et administratio Britannica, proesenti emolumento obcaecata, confidenter super cineres male sopitos graditur, pristinarum, recentium terra marique revolutionum, immemor.
Minus commode, apud Europaeos audiunt Marhatoe, Arabes Sunitoe, quasi, qui furto in terra furto rapta vivit, quam qui, ea direpta, proprium solum repetit, aut qui a viatore armatus vectigal exigit, minor latro.
Octo Vas (Supra, p. 2), seu Beschn, sunt beneficentiae, [x] bene esse praefecti.
Pag. 406, lin. 28, penultima, ultima; pag. 407, lin. 1: omnes figuras suas attraxit, in [x] nim matrai... sine cornu (matra)....
Oum, quod in nim matrai, Ens universale et absolutum, sine partibus, quasi refugit, Verbum est actionem suam in Patre supremo et universali constanter abscondens, ex eo habens, in eo agens; scilicet, Verbum, sine termino, tectum, invisible, cujus operationes, existentiam scrutari vetitum.
Pag. 406, not. 1, harf'o; lege: harf ou.
Pag. 407, lin. 12, 13: opus [x] korban [x] mane omne Pranou est.
Inde sat djak, purum, rectum djak, korban primum, nempe matutinum vocatum fuerit. (Supra, N.° clxx, p. 398.)
Lin. 16, 19; in tempore [x] korban [x] dou p’her.... cum harmonia pronunciare, ut venerunt, praesentes fiunt (fuerunt). (Dar vakt korban dou p’her ba ahang khandan amadeh hazer schodand.)
Hoc erit douapar djak (djog), supra memoratum, p. 398.
Simili ratione, talisman ex aqua in sacrificio fusa.
Pag. 408, lin. 20: oi Roudr.
Quemadmodum oi Vos propter benignitatem in Fereschtah, sic oi Roudr, ob stragem [x] Djenian illatam, hic adducuntur; quique propriis et contrariis operationibus divisi, et nihilominus, in systemate Indico, ubi omne et nihil unum et idem, communi et vero attributo simul conjuncti tempore.
Lin. 23; [x] korban [x] vespere (dar vakt korban scham).
Istud erit kal djak, de quo supra, N.° clxx, p. 398, nulla mentio.
Ibid. lin. 27, pag. 409, lin. 1, 6: capita cornuum palearum [x] korban ut avulserunt (sarhai schak guiai korbanra kandeh)... djakti ..... Pranou.
Agitur de capite spicae, cujus granum in korbano offerebatur, vel herbarum ad sacrificium adhibitarum.
Non additur, ut primo et secundo korban, [x] Djenian, tertii hujus Talismanis ope, e Fereschtah victores evasisse; quippe his mensura djakti, cujus Pranou, seu Oum initium, in auxilium venit, et summe potenti huic nomini nihil in natura resistit.
Pag. 409, lin. 1; mensura djakti.
Observandum mensuras seu formulas unificationis, eodem ordine semper memorari (vide supra, N.° clxx, p. 399, 400, T. I, N.° lxxvi, p. 361), etiam eodem comitatu.
Lin. 20, 21: cum figura tota (integra) sua, quod (quam) in nim matrai, duobus vice praecedente (vicibus proecedentibus) absconditam....
Duabus primis vicibus, quasi venerabundum pudore seu zelotypia affectum, Pranou, Beschn et Roudr praesentibus, in nim matrai sese abscondiderat. Hic coram sole luminis, caloris, vitae naturae fonte, temporis mensura, cum quo harmonia convenit, ipse Brahm est, tertio korban oblato totum se prodit, et djenian ad integram perniciem caeduntur. Quo significatur, creatione, conservaione, destructione, partim tantum operari, et quasi absconditum, tectum, verbum Dei manere; integrum autem universali rerum harmonia quale est aperte se ostendere, explicare, expandere.
Pag. 410, lin. 12, 16: Quatuor cornua ejus.... pronunciant.
Vide supra, N.° clxx, p. 392, 402, partium [x] Pranou, vel Oum, et eorum quae ad illud pertinent, expositionem.
Lin. 18; septem sor (capite [sar], quolibet e septem capitibus).
Rectius, sor, sono (sonis), cum duo capita [x] Pranou antea nominata fuerint, et hic de septem modis musicis, modulationibus, schabd, Oupnek'hat speciatim loquatur. Inde autem liquet perantiquam, apud Indos, septem tonorum in musica esse distributionem.
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Re: Oupnek'hat, by Anquetil Duperron
by admin » Sat Jan 20, 2024 4:12 am
Part 14 of 15 (AMENDMENTS AND ANNOTATIONS IN [x] OUPNEK'HAT)
[English Version by Google translate]
"the Pushto, language, says he, of which I have seen a dictionary, has a manifest resemblance to the Chaldaic."
The Afghans call their language Pukhto, that is (Persian), cooked, correct, perfect; pushto 2 ["Their language, according to D. Vansittart, is called by them pukhto; but this word is softened, in Persian, in pushto. Ibid. p. 67."], a thin leather, unprepared, or lowly, cast off, it is Persian sarcasm.
To Pokhto from the Persian, except by a certain mountainous barbarity approaching Hindustan, he will at once discover that he is accustomed to foreign languages.
I will only give here the fourth phrase quoted by D. Vansittart 3 [Pushto. Ibid. p. 75.].
Ai mirza keda khoui behteri ship
Da sayd tafavat seh dai leh bamehnah
In purer dialect: Ai mirza keh dar khoi behteri nisti
Dar said tafavat tscheh dak be haman.
O Mirza, what (if) in character (attitude) is not better (or, none)
What is the difference between sayed and Brahman?
If the disposition he is not good, O Mirza,
What difference is there between a said and a Brahman?
It is far different from the two members of the Calcutta Academy, namely DD. Samuel Davis and Francis Wilford, judgment to be rendered. The former Dissertation sat deep 4 [Asiatic. Research. T. 2, p. 225-287.], Of the astronomical computations by the Indian, in which he will find the elements and principles of remote Indian chronology; the work of the latter 1 [Ibid. T. 5, p. 241-295.], Of the chronology of the Indus, where it looks especially to the series of ante-diluvians or the first people, and the principal places of ancient times were situated near the Ganges and the neighboring rivers and streams, according to the Greeks, Latins and Indians, compared to each other, is treated with skill; An expert in Asiatic matters, even if not approved by all etymologies, nor by the authority of the cited, translated works, or by antiquity, he will read them with fruit and not with displeasure.
Pag. 389, lin. 19, 20, 21, 23: Pranou ... that first from thought and mortification [x] Brahma (az feker o riazzat Brahma ... (appearances were).
Pranou, Oum, which he said is one, Brahm himself, before Brahma, the divine word, eternal, although the word [x] Brahm, which includes a certain origin, the seed [x] Beid.
Ibid. lin. 24; page 390, lin. 19, 20; page 391, lin. 4: And pranou is a matter of this kind .... let it be said at the beginning of all actions, and at the completion (end) of every action also let it be said (dar eptedhai hameh karha gofteh mischavad o dar atmam hameh karha ham gofteh mischavad) ... obtains (he will get it).
The necessity, the time [x] of pronouncing Oum, the effectiveness of that pronunciation; the nature of that great name.
A venerable ancient devotional sanction (at the beginning, at the end of each activity, etc.). To begin and to complete all things in the name of the Supreme Being, since all things, in nature, begin from him, subsist through him, are resolved into him, let man himself be that, he should never be separated from him, indeed let all be under his auspices, protection, of his holy name pronunciation acquired, carried out, consistent with reason as well as religion.
True, in Europe, this humble and attentive Creator, controlling everything with a nod, observing with an untiring eye, reverence, servitude to be repelled, fanaticism will be seen in free spirits. It is not surprising that materialists, thinking of nothing but their senses, their objects, their stomachs, become insane. I knew that the Titans would try to throw God himself down from heaven, if they had the power. But when he considers eliminating the Gauls as the highest being in the administration of political affairs, as if he were a useless, idle, and even harmful being, the mind is stunned.
N.° CLXIX.
Pag. 391, lin. 7: Soudha.
Samskretice, soudhihi, a learned, intelligent man.
Lin. 11, 12, 13, 14: Oum... first of all... the great (first) son... said (is). Peser kalan iaani az afridgar awel az hameh in kalmeh zzaher schod azindjehet peser kalan afridgar goft (ast).
Taken from the national manuscript: missing in my ms. The eternal and primary generation of the divine Word, the son of the Creator, could not be expressed more clearly.
Pag. 391, lin. 15; page 392, lin. 15: When [x] pranou said ... it is the form itself.
The novel war (above, T. I, No. v, p. 16-2.1) is the narrative of the good Angels with the bad ones. The former [x] obtain victory by pronouncing Oum; and by their example, whoever uses Oum, the name of God, in any work, that work becomes the form [x] of Oum, the religious act man receives the price.
aeons
No. 170
Lin. 18, 19; page 394, lin. 5: what is the principle of this kalmeh?.... does it have appropriation (addiction)?
36 questions concerning the name of Oum, proposed in secret, and solved in a curious manner.
Pag. 393, lin. 26; Beid Khanon; read: Beid khanan
Pag. 394, lin. 8, 9, 11: Its principle, from (water) is... av... nutrition.
Above (No. clxviii, p. 385), from the first form of the name Oum, Brahma knew water.
Samskretice, ava, adverb of perfection, through: ava bhutih, good state.
1. We are talking about av, aou, the first form of the word Oum.
The meaning taken from water (from), for the sense of p. 385 indicated, is more appropriate.
In the margin, place a note near the beginning, lin. 8, 2 lin. below
2nd Lin. 17, 18, 19, 20; if one letter... if all the letters... the sense comes up.
Whether the word is pronounced as a whole or as a single letter, the meaning will be the same.
3rd line 21, 23: every letter... enters into to pranou.
That is, whether the letter Oum is prefixed to the word Oum, or is postponed, Oum is simply pronounced; that letter entered with its own meaning into Oum (by adding something to its sense, as with the prefixed h to the large Oum). Pag. 393, lin. 5-7
4.° Pag. 394, lin. it's worth it last: And from the pronunciation... there is no change.
Similarly in ms. national Oum, lin. 2, p. 395, and with the masculine (gender), etc. to be joined The meaning will be: neither by pronouncing, whether masculine or feminine is emphasized, the change arises from this; three kinds alike, by pronunciation, or adjectives, may be added to the word Oum.
5.° Pag. 395, lin. 1: They pronounce it in a high (voice).
Transposition, p. 396, lin. 3, it is answered.
6.° Pag. 395, lin. 5: That's all...
Of course, singularly, plurally, dually (through all), article, or adjective, it always has the same meaning.
7.°-12.° Lin. 6-12 That, ... he said.
Seven questions are answered in the affirmative.
14. Lin. 13: Relationship.
Of course, let them join any thing r[x] Oum, the name one and the same, as well as the virtue, the influx.
15. Lin. 14, 15: And from the change... [x] alef.
Above, p. 394, a more abundant explanation is given.
16. Lin. 16: And from the change [x] b.
See the place cited.
17. Lin. 18: And of these two...
Then Oum was as if fused, powerful with the power of the three letters.
18. Lin. 19: And his cups were three.
Three mothers, three letters.
19. Lin. 20: And that with three mad.
Here mad is clearly distinguished from matra, a letter, a syllable, which, like medda, produces a vowel: three mad will be three times expressed in pronunciation: that [x] mad proper [x] matra is less correctly assigned by the learned Halhed 1 [A code of Gentoo laws . Pref. p. 24, 25; above, p. 652.].
20. Lin. 21: [x] nim matrai fourth.... with (the sound) is nasal.
According to the Samskretic grammar, by Nath. Halhed quoted, "a consonant without a vowel has the half matrang (mad)"; here combined with a nasal sound; as above, No. clxviii, p. 388; it makes a mother.
21. Lin. 22, 23, 24: With this reason three... etc. be done
22. The question with which [x] was joined (p. 393, line 13), omitted. Answer, from p. 400, it will be: water.
23.°, 24.° Lin. 24, 26, 27, 28; Eduction... two place(s)... throat... both lips.
He promises from his throat and lips. These two places and organs of emission [x] ovum.
25. Lin. penultimate; page 396, lin. 1; And the letter... is separated... with [x] conjunct [x] djezm.
The answer to the question, literally how many, is: three separate ones; nor does the meaning change by adding the sign djezm to the letter mim.
Pag. 396, lin. 3, 4, 5: And he pronounced it in a low (voice)... medium... high.
The fifth question (above, p. 395, line 1) is answered.
Lin. 6, 8: To him above the one, and by assimilation... (... to say).
The answer to the sixth question (p. 395, line 5) has already been explained.
26. Lin. 9; p. 397, lin. 5: And he pronounced great...
The question, and the method [x] of enunciating... and learning by doing... (p. 393, line 15), is answered quite fully and clearly.
Lin. 14, 15: in the kingdom [x] Kanoudj, learned... (facundus) Anheh.
In these ancient times, in the city of Kanoudj, it is possible that a certain man studied the correct pronunciation of the name Oum, since the matter pertains to religion, and that in two worlds so much profit should come from it, no wonder.
Lin. 21, evil; read: badly
Ibid. lin. 25; page 397, lin. 5: these six new things... (pronounce).
There are six new conditions for the pronunciation of the name Oum: 1. It must come out of the places indicated above; 2. in works it is sent at the beginning and at the end; 3. according to the laws of grammar; 4. To know the meaning of measures, cups, and mad; 5. at the same time as the appointed times of the works; 6. Not in a perfunctory way, but as a duty in executing this work.
In the margin, put a note, next to the pronunciation of the word.
Pag. 397, lin. 1; times, let it be; read: the times of the works, let it be.
27. Lin. 6, 7: And its measure, [x] kaitri.
A measure, sometimes consisting of one voice Oum.
28. Lin. 8: And the color [x] pranou is white.
White, from purity.
29. Lin. 9, 24, 25: The manner of works... in the beginning... And Oum.
Part of the manner in which Oum should be pronounced has been given (p. 396, lines 9, 10, etc.): here, in which works, that is, religious offices, sacred readings, which are manthrai, kalmeha, Brahmen and Beid itself, as it is said p. 399, lin. 2 etc.; the words which are above (No. clxviii, p. 388, 389), the first name, the 2nd, 3rd, 4th [x] kalmeh of unification, this very thing is called kalmeh, one saying is efficient: all this is indicated here.
30. To the question, head [x] pranou, which (page 393, line 19), is answered, No. clxxi, p. 410: of course, it has two heads, alef and vau (aou), and mim nasale.
31.°-36.° In the questions (p. 393, line. 20- last), number [x] to pronounce Oum etc.; its explanation in what kind of kessah etc.; Beid in what letter, etc.; for what reason at the beginning of all actions; they pronounce o his mokel, etc.; good time... etc. for the sake of [x] to read... (why): pag. 399-400 the answer is given.
Instead, I tried to fit the answers to the questions. If everything does not agree very well, I am indeed at fault; the truth of the form of the ancient books of India, something must also be attributed to genius: in them, for the most part, there is no didactic order; at least frequently cloudy. Sometimes the necessity of harrying, as in the ancient monuments of other nations, gives rise to an excuse. I will add one thing. Every time an Indian book falls into one's hand, where the material is treated in the proper order of a series of arguments, under the pressure of reasoning, one can safely say that it is the fetus of a modern author. If the Calcutta Academicians had paid attention to this, they would have less easily imposed a mask on Samskretic works of antiquity, even the most remote.
Pag. 398, lin. 1, 2: After a [x] pass [x] Sat djak Teria. Douapar... that (djak) is the third, several of [x] rek'heschiran. (Baad az goudzaschtan sat djak o teria dar eptedai duapar ke djak seyoum ast baasi az rek'heschiran.)
Of the four Djak (djog, Yougams) of the Indians.
In the Historical and Geographical Disquisitions on India (1 part. [1786], p. xviii) [x] Oupnek'hat I said [x] to make no mention of the kal yougam or the three other yougams. This is right, about Kali yougam; of the three former, partly true: but the immense number of years which make up the three periods, in Oupnek'hat, is nowhere mentioned. By those three djak, trra day djak (written in the same way), or korban, I understood the sacrifices, the third of which was Douapar, dou p'her, noon. Below (No. clxxi, p. 407), korban [x] dou p'her (dar vakt korban dou p'her), and at that time [x] rek'heschiran, mokelan meeting is mentioned; about the morning korban, which will be sat djak, p. 403; about the korban [x] in the evening (dar vakt korban scham), p. 408. It is strange, however, if we are dealing with the longest periods of the Indians, that they should simply be said after; namely: after the passage of first 1,728,000, and then 1,296,000 years, at the beginning of a period of 864,000 years, several wise Indians approached another more famous one for the purpose of solving doubts about the law. Sat djak night last p'her 1 [Asiat. Research. T. 5, account of the Hindustano Heerometry, by John Gilchrist, esq. p. 82], in the early morning, supposito; the third djak of the first p'her day, the third hour of the day; douapar, Friday, noon, dou p'her; kal djak will be at three or six o'clock, in the evening, on the third p'her.
If there is a question about the periods of time in Oupnek'hat, there are four famous among the ancients; gold, silver, wax, and lead. Sat djak, pure, or crita, made perfect (in Baldaeo, lib. cit. p. 473 Kartesingh) 2 [D. Maurice; Hist or. of Hindost. p. 359], the golden age of the first parents before sin; Trita, of men thence to the Deluge, silver; Douapar, Oeream, around that famous epoch confirmed by the most certain and ancient monuments 3 [Recherch. hist. orig. etc. p. 31.]; finally Kaliougam, black, yougam, lead or iron, from the times of the flood, he will quite aptly refer: that with the successive diminution of virtue and sanctity among men on earth 4 [Ibid. p. 22], and the allegory of the cow supported first by four legs, then by three, then by two, and lastly by one, is very fitting.
It should be observed that, 1. before the Dwapar Yugam, the Indian teachers did not prescribe anything, at least in writing, about the correct pronunciation of the name Oum, the reading of the Beid books (p. 398, line 10): hence, if this religious debt was paid incorrectly or not properly, no reward was to be expected from the Indian . By parts, therefore, and successively, even the most important chapters of Indian doctrine have been handed down; nor is it to be concluded from the practice which prevailed longer in India, from the dogma or knowledge which is ancient, that it existed always and from the beginning: which may rightly be said of the periods called Yugam, which refer to the long series of years which they comprise.
2. All the agents of the Indian religion, Brahma herself, Beschn, Roudr, Haranguerhehah, Pradjapat, the rulers of heaven and earth Mokelan, must be taken in an allegorical sense in the Oupnek'hat many times and clearly declared. Why should it not be allowed to feel the same about the four djaks? In Mahabarat, 12 Porb. 2 parts fol. 615 turned; Sat djak, that is, the time of pure goodness. Id. 1 Porb. fol. 55 turned; animals are not killed in it. Id. 12 2 parts fol. 564 turned; it would always be sat tschak if men followed the path of knowledge. Id. fol. 573 turned; in this sense, sat djak is generally the period in which people endowed with religious and moral knowledge adjust their lives and actions to it. Three other periods, treta, douapar, kaliougam (djak), can be understood in a similar way, presumably in relation to the kingdom of virtues or vices 1 [ ].
Granted, but not granted, that the four Indian djaks are true periods of time, although fictions, as Scaliger's Julian period, to inquire into their elements, their construction, will seem unworthy of a baud accustomed to Asiatic ideas and sciences.
On this matter, in the work cited, I explained my opinion 2 [Recherch. history etc. p. 19-22, 28, 31, 57]; I'll give it a few more here. Astronomical experiments of the Indians by the Westerners 3 [They are famous among the Indians, and known to the Europeans by the illustrious Jessingh, Rajah [x] of Amber, or Djennagar, assisted by the labor of foreigners, including Europeans (Delahire Tabulis), at the beginning of the 18th century (1729), astronomical experiments. See Asiatic Research. T. 5, some account of the astronomical labors of Jayasinha, Rajah of Ambhere, or Jayanagar; by Will Hunter; p. 177-211, 181-183, 187, 188, 196, 205-209.] that he himself received the sum of his chronology, 4,320,000 years; whose root is 24,000 an. the fixed revolution, multiplied by 360 days per year, = 8,640,000 an., which indeed, divided by 2, at the time when the calculus was adopted by the Indians, after the ninth century, or the journey of Khalif Motawarkel to Damas (hegira, 243, Christ, 858) , at which time from the first ram with the beginning of the world progress, they count astronomically 4,320,000 years, 320,000 years. This supreme, divided into four parts, according to the four djak, yougams, from Kalioujam corresponding approximately to the epoch of the flood, to which the Khalifa Motawarkel had fixed the year of the journey, until the first yougam, sat djak, in retrograde order, to each yougam, the time of the last kalioujam, namely, 432 By adding ,000 years, a total of 4,320,000 years, the astronomers and chronologists of the Indians, heirs of the Arabs and Persians, composed. An explanation and proof of this type of development can be seen in the acclaimed book.
What is it, that in the ninth century, when Albumasar was writing, the four aforesaid periods had not yet been invented by the Indians, from the silence of that famous astronomer, who reports the period of time from the beginning of the world to the flood, near the Indians, as in 1786 1 [Lib. city p. 20.] I said, it can be rightly concluded.
The English, who have conquered India for 40 years, and the places where the precious fruits of the country and the knowledge of the Brahmans are cultivated at the same time, the lords, nothing plain, nothing that makes the mind smile a little difficult, supply them with this [x]
In the Bagwatgeeta (p. 143), [x] djog is mentioned in general, but there is no mention of the years in which they consist.
"Those who are acquainted with day and night, says Krishna, know that the day of Brahma is of a thousand revolutions of the yoogs, and that his night extends for one thousand more."
Explaining the place of Charl. Wilkins 1 [Bagvatgeeta, lect. 8, p. 75 (tr. fr. p. 85).],
"A thousand revolutions of the yoogs, he says, is equal to 4,320,000 years. An ingenious mathematician, who is now in India (probably M. Davis), supposes that these yoogs are nothing more than astronomical periods formed from the coincidence of certain cycles, of which those of the precision of the equinoxes, and the moon, are two. The word yoog, which signifies a juncture or joining, gives good ground for such a hypothesis."
There is no explanation of the four djogs in the [x] Code of Gentoo law preface, where (p. xxxvi, xxxvii) Nath. Brass. Halhed relates the years of each yoog in his own way, and mentions the books composed in the first and second periods; uncertain (p. xxxix, xl), doubtful, difficult, steep, but nothing that sheds light on the chronology of the Indians, is thought to be offered. 2 [Ibid, p. 143, 143 (tr. fr. p. 158, 159).]
"Though we may come, says the learned but young traveler (afterward to fanaticism verses. Prophet. de Brothers [tr. Fr. 1796, p. 184]; p. xxxvi), to the perusal of their (Indian and Chinese) records, armed with every argument, and fortified even to prejudice against the admission of their pretension (an antiquity infinitely more remote than is authorized by the belief of the rest of mankind), at the same time, placing the utmost implicit reliance upon the Mosaic chronology, as generally received; yet their plausible accounts of those remote ages, and their undeviating confidence in their own assertions, can never fail to make some impression upon us, in proportion as we gain a clearer insight to them."
After considering the matter more carefully, the author changed his opinion; which expressly declares by his name Th. Maurice, in these words 1 [History of Hindostan etc. T. I, ch. 2, p. 89]:
"it is by his immediate request that I announce to the public his altered sentiments on this point."
A praiseworthy indeed, and rarest in the philosophical age, is the example of a writer carried away by a whirlwind of new opinions, and, after returning to a sounder mind, publicly confessing his error.
Shall I speak of William Robertson's Historical discussion concerning ancient India (1791)? The English doctor gives various reasons for suppurating the four djog; but with what care?
"The duration, he says, of the collee yogue he (Abr. Roger) does not specify... Bernier, concerning the period of the collee yogue, like-wise (as Roger) is silent 2 [An historical discussion concerning the knowledge which the ancient had of India, with an appendix containing observations on the civil policy, etc. the laws and judicial proceedings, the arts, the sciences and religious institutions of Indians, by William Robertson, D. D. F. R. S. Ed. Princip. of the university, and historiographer to his Majesty for Scotland (1791). Append. not. X, p. 361.]."
Abraham Roger makes no mention at all [x] of kal djogue: and these are the words of the French traveler:
"3 [Voyag. T. 2, p. 160.] The fourth, which is called kale djogue, is of I don't know how many lecques (one hundred years); the first three, they add, and many of the 4. e, are gone."
Similarly, of Colonel Dow 4 [2nd edition (1770), T. 1, p. 2.]
"according to which the suttee yogue is a period of fourteen millions of years; the tirtah yogue, one million eighty thousand; the dwapaar yogue, seventy two thousand, and the collee yogue thirty six thousand years. Histor. of Hindost. vol. 1 , p. 2."
This has Colonel Dow, libr. quoted:
"The Indians divide the age of the world into four grand periods, each of which consists of an incredible number of years. The last of these, called the Cal period, comprises thirty thousand years; nearly five thousand of which have already elapsed. The Brahmins relate many fictions concerning the former three; but their authentic accounts extend no further than the commencement of the Cal period."
Whether Mr. Robertson's epitome was taken from the first edition of the English traveller, I do not know.
In ms. my [x] Tarikh Fereschtah by Alex. Dow English edition, these read (fol. 5 recto): Moddat sat djog hafdeh lak o hist hazar sal motaaref ast.... tretia djog douazdeh lak o navad o schasch hazar sal motaaref ast.... douapar djog.. .. hascht lak o schast o tschahar hazar sal motadavel ast... kal djog tschahar lak o si o dou hazar sal motaaref ast.
"Its duration (of the world), they say, referente celeb. viatore (lib. cit. p. 160), is four degugues: a degugue is a certain determined number of years, as we would say a century, with this difference that a century is only made up of a hundred years, and that their duguge is made up of a hundred lecques, that is to say, of a hundred times a hundred thousand years. I do not remember precisely the total number of years of each degugue; but I know well that the first, who is called sate-degugue, is twenty-five years old;
With the lapse of memory (he says, he does not remember me precisely) 25 lak, 17 has he placed in the place an accurate traveler otherwise? Or did he creep in by mistake?
"that the second, which is called trita, is more than 12 lecques; the third, which is called duaper, is eight lecques and sixty-four thousand years, if I remember correctly; and that thus the 4th, which is called kale degugue, is of I do not know how many lecques. The first three, they add, and many of the 4th, are gone, so that the world will not last as long as it did, because it must perish at the end of the fourth, all things returning to their first principles. I had them encrypted and re-encrypted, to have the true age of the world, but as I saw that this embarrassed them too much, and that they did not all agree precisely on the number of lecques,
A learned philosopher ought to read books, and not simply to consult the Indian Pandet with questions, whose memory could be less tenacious in this matter:
“I will content myself with telling you that they (the world) are very old.”
The same number of years is given in the French version of P. Besch's Grammatica Tamulica (my ms. p. 99). See also Baldaeum (libr. cit. Abgotterey, p. 472), and le Gentil (Voyage, T. I, page 234).
Halhed alone, therefore, from the general in the two mouths and Bengal, the whole of Hindustan, accepted to differ four djogs on the basis of supposing (on what authority?), the four djogs of the Indians, to include 7,600,000 years, that is, almost twice as much as the common opinion bears. asserting 1 [A code of the Gentoo laws, pref. p. 36, 37], is found.
Hence Mr. Robertson concludes less correctly [p. 362):
"From this discrepancy not only of the total number, but of many of the other articles in the different accounts, it is manifest that our information concerning Indian chronology is hitherto as uncertain as the whole system of it is wild and fabulous. To me it appears highly probable, that, when we understand more thoroughly the principles upon which the fictitious eras or yogues of the Hindoos have been formed, we may be more able to reconcile their chronology to the true mode of computing time, founded on the authority of the old testament; and may likewise find reason to conclude, that the account given by their astronomers of the situation of the heavenly bodies in the beginning of the college yogue, is not established by actual observation, but the result of the retrospective calculation."
I indicated this in 1786, in the book already cited 2 [Recherches historiq. etc., p. 21.]. The true chronology of the Indians is to be taken from the series of families and the number of kingdoms, not from the copper sold by their more recent writers, and which perhaps do not precede the twelfth or eleventh century of the Christian era.
If D. Robertson (with ipsea, p. 364, P. Tieffenthaler cites the edition by D. Bernoulli, T. I, p. 316, 347) part of the letter T. 2 1, he had deigned to read carefully the inserted at the beginning, four djog keys, he would easily have discovered the origin, the formation, the mode of development brought from the Arabs and Persians into India; if, however, he did not draw the idea of the retrospective calculation (p. 362), or at least from the following text of D. le Gentil, of which he makes no mention.
"The master I had, inquired viator academico-astronomus 1 [Voyag. T. 1, p. 336 (1779).], reminding me (the four ages) often, in favor of the system of the Indians on their antiquity, I remembered for my part that, in the calculations that I had made before his eyes, he had made me suppose a movement in the stars of 54" per year. I suspected from then on that all these ages could well be certain number of the revolutions of the equinox. It didn't take long for me to be sure. I therefore found before my master that the four ages of the duration of the world, of which the Indians boast with so much emphasis, are only astronomical periods, which can be traced back to infinity: for, as soon as the Brahmins suppose the precession of the equinoxes of 54" per year, the revolution of the entire sky will be 24,000 years: but the ages reported above are all divisible by 24,000; from which it follows that these are so many periods of the movement of the stars in longitude.
And the beginning of the discovery. The revolution of the heavens, the fixed points, 24,000 years, multiplied by 360 days, or a solar year, the great year of the revolution of the world, 8,000,000 years; the middle part of which is divided into four periods, the last, successively, ascending backwards, at the root of the others: all this was accepted from the West, an epoch not far removed, and adapted to the mythological dogma, [x] Brahma years, life; such is, as I have already said, the origin of the four great cycles of India.
On this matter it is unnecessary to read D. Maurice's book (History of Hindostan, Vol. 1; 1795): a learned work, composed with a pious heart, for the purpose of preserving the interpretation of the Mosaics; in which several chapters of Indian mythology are explained, with a keen and skillful wit, for example [x] the incarnations of Vischnou, [x] the actions of Chrisna; true, where, with too much proof, from the fall of the first man, the different children of the sun and the moon, according to the succession of the patriarchs, at the time of the said incarnations of Vischnou, etc. A slow and critical reader will find that the religious author proves nothing. His thoughts on the four djogs often return to the same number, to whom nothing new is brought before him; so that rather a collection of concepts and authorities, especially English ones, not always sufficiently balanced, than the composition of the learned Maurice arranged in the desired order, should be said to be great.
1st Book city p. 88: four Indian ages, according to D. Jones (Asiatic. Research), comprising 4,320,000 years, the learned Englishman provides this immense series of times, asserting that among the Chaldaeans and the Egyptians it arose from superstition and astronomy (ibid. p. 91 -96-101); but nothing at all about the occasion, the elements, of these periods.
2.° "When we bring," he says (libr. cit. p. 371, 372, 373-378), the Jugs to the test of reason and the standard of historical truth, and when we compare them with the received traditions of other nations, concerning the early history of the human species, in the mind that daily attends to all the parallel circumstances of the case, there can arise little doubt, but that by the Satya age, or age of perfection, the Brahmins obscurely allude to the state of perfection and happiness enjoyed by man in paradise. It is impossible to explain what the Indian writers assert concerning the universal parity of manners, and the luxurious and unbounded plenty prevailing in that primitive era, without this supposition ... According to the Brahmens , during the Satya, or golden age, the supreme Weschnou himself descended at four different periods: during the second, treta, or silver age, the deity descended three times; in the duapar, or copper age, the brazen age of the Greeks, only twice; and in the present cali, or earthen age, of 432,000 years duration, the iron age of the Greeks, earth is only to be honored once with his presence, when all the impious are to be extirpated."
All this was wisely said after the Calcutta Academicians. In their published and published writings, learned writers trust that they will draw great light upon this matter 1 [Robertson, book cit. p. 360]. Let us therefore go up to the fountain itself. It is always pleasant and pleasant for me to visit the Bengal and Baharian regions, adorned and enriched with so many gifts of nature, a new paradise on earth for man. Climate, between 22 and 26.° lat. seven I remember the ferocious soil, the moderate temperature of the sky, the productions of the earth and rivers of all kinds, the Ganges, its fertile course, internal and external commerce, the gentle and hospitable character of the natives, the skillful talents, I remember, seeing the Gauls as if extorted from these rich provinces, I sigh, the new Du Pleix that he would lead them again, and establish them with a strong and firm arm, loving to turn sometimes in his heart. Now to the Calcutta society.
A prince in the line of Sir Will. Jones, but really unarmed, although, as usual, he was packed with a band of Samskretic authorities. First, the learned author of the four Indian ages, or 12,000 divine years, that is, of the age of one God, which is indeed repeated a hundred times, makes one [x] Brahma day, and in the same way one night, then [x] manvantara, from 12,000 divine years multiplied by 71 , constant; and, with the alternate creations and destructions of the worlds, he makes mention of the infinitely renewed ones. later,
"Such is," says 1 [Asiat. Research. T. 2, on the Chronol. the Hindus, p. 113-116.], the arrangement of infinite time, which the Hindus believe to have been revealed from heaven, and which they generally understand in a literal sense: it seems to have intrinsic marks of being purely astronomical. But I will not appropriate the observations of others, nor anticipate those particularly which have been made by two or three of our members, and which they will, I hope, communicate to the society."
Standing for the purpose, Mr. Jones reports only a few opinions and explanations of others, especially Mr. Paterson; nothing, except D. le Gentil's thought of 24,000 years (p. 115), which indicates and supplies the elements of the divine system of the Indians, and contributes entirely to their ancient historical chronology, the exposition of the different families of the sun and the moon. Of this chronology, the four djogs (ages), to the ante-diluvian and post-diluvian times, an epitome, or a comparative sample, is provided by a skilful and learned author (p. 147), in the following table, from Menu 1.° (first age), which indeed [x] Adam supposes to answer, even to Nadirschah, the great invader of India.
There is nothing more about this matter in a supplement to the Essay on Indian Chronology (p. 389, etc.). The observation of the equinoxes, which is supposed to have taken place about 1181 before the Christian era, is only to be noted, preserved in the ancient Sastras (p. 393).
It may also be said with learned English (p. 401):
"Whatever be the comparative antiquity of the Hindu scriptures, we may safely conclude, that the Mosaic and Indian chronologies are perfectly consistent; that Menu, son of Brahma, was the Adima, or first created mortal, and consequently our Adam; that Menu, child of the sun, was preserved with seven others in a bahitra, m or capacious ark, from an universal deluge, and must therefore be our Noah, etc."
The precious testimony of a man who is not at all credulous.
"Attached to no system," says D. Jones, at the beginning of his commentary (p. 111), and as much disposed to reject the Mosaic history, if it be proved erroneous, as to believe it, if it be confirmed by sound reasoning from indubitable evidence, I propose to lay before you a concise account of Indian chronology, extracted from Sanskrit books, or collected from conversations with Pandits, and to subjoin a few remarks on their system, without attempting to decide a question, which I shall venture to start , whether it is not in fact the same with our own, but embellished and obscured by the fancy of their poets and the riddles of their astronomers."
On a more careful consideration of the matter, the learned Jones was led to the conclusion which I have mentioned above, who at first displayed a certain, less wise, audacity of mind (disposed to reject the Mosaic history) in reforming the mark of prejudiced opinion.
The President of the Calcutta Academy was followed by his colleague, D. Davis, a man of keen intellect, an expert in astronomy, to whom the most important and precious [x] Suria siddhanta, an astronomical work, considered divine, the author of which was Meya, at the end of the Satya Yugam, that is, the most ancient 1 [Asiat . Research. T. 2, p. 234, 337.], an English version of the texts (by the help of a Pandit, through the medium of the Persian or the Hindu language 2 [Id. p. 225, 227.]) . Now, with the help of his Dissertation (Of the astronomical computations by the Hindus), the abstruse aspects of Indian astronomy can be searched and searched; eclipses, equinoxes, solstices, the revolutions of the planets, the motion of the sun, the moon, and the Brahmans, will easily be able to supplant, beside the old tables, those who are interested in sidereal affairs. But the astronomer who speaks thus could not give the causes, the elements, the composition, as an organization, even as an astronomical one, of the four periods of the Indians, who speaks thus (p. 229):
"The division of the maha-jug into the satya, treta, duapar, and cali age, does not appear from the surya sidhanta to answer any practical astronomical purpose, but to have been formed on ideas similar to the golden, silver, brazen, and iron ages of the Greeks. Their origin has, however, been ascribed to the precession of the equinoxes, by those who will of course refer the manvantera and calpa to the same foundation: either way the latter will be found anomalistic, as has been described, if I rightly understand the following passage of the surya siddhanta; the translation of which is, I believe, here correctly given."
The manvatera and the calpa, mentioned above, are the greatest of the Indian period, the making of which, as containing four djogs and a manvantera, it is helpful to attach here from the author.
This is the reckoning of times approaching infinity according to the Indians. Not less, on the contrary, a subdivision of the same.
The Bhawishya purana, says D. Colebrooke 2 [Asiat. Research. T. 5, On Indian weights and measures, p. 107.], subdivide the Nimhesa otherwise.
1 Twinkling of the eye, while a man is easy and at rest, = 30 tatpanas, or moments.
1 Tatpana = 100 trouts.
1 Truti = 1000 sameramas.
There can be no greater proof of the existence of an eternal, infinite being, of its idea originally implanted in the human mind, and of the spiritual nature of that mind, than that immense and almost incredible prolongation of time, division. A part of matter, added to a part of matter, nothing more than the first aggregate; the same part divided into particles, nothing below the first division, it indicates by itself, can indicate. Solid parts are finite in their own way, placed side by side, or separated from one another, remaining in the same state, that is, inertia. The thought which from thence elicits the infinitely great or the infinitely small, to a being of an entirely different nature, which does not conclude from the finite, that which is not finite, since [x] any thing cannot produce itself greater by itself, and therefore from the supreme, infinite Agent more (to be added), less (to be taken down) it is necessary that it should belong. These things are always carried on through the passage, but not without, since the philosophy of the Indians leads to the first Being by means of diversions as well as directly.
The same [x] manvantera and calpa, according to D. Bentley 1 [Asiat. Research. T. 5, Remarks on the principal eras and dates of the ancient Indus, p. 316, 317-320.] and in D. Davis Dissertation, composition. As for the manner in which the four djogs of the Indians were formed, they are silent; except that it supposes poetical or fictitious, and astronomical or real djogs; that is, he literally cuts the knot, he does not untie it. An ingenious attempt, of course, worthy of further investigation, especially based on the reading of Samskretic books; although, at first glance, simply and consistently cutting off the three last marks (zero) from the total of four djog years, and calling the rest real years, seems arbitrary. Let us hear the author himself explain his system.
"At this day," he says (lib. cit. p. 315), it is not easy to discover the meaning of all the different modes of dating formerly in use. It appears, however, from historical facts, that they were mostly, if not all, nominally, the same; but essentially different in other respects: they all went under the appellation of yugs, divine ages, manvantaras, etc. But the yugs, divine ages, manvantaras, etc. of the astronomers, were different in point of duration , from those of the Brahmens and poets, and those of the Brahmens and poets were, in like manner, different from those of others: here it becomes absolutely necessary that we know the difference between each, that is, the astronomical, the poetic etc . etc. from each other, before we can attempt to analyze the Hindu chronology on true principles. It is from this mode alone that we can discern truth, though disguised by fiction; and until the gordian knot made fast by the hand of modern times , be untied, much will remain in obscurity. The astronomical yugs, divine ages etc. etc. are the only periods in which the real number of years meant are not concealed: it may not therefore be improper, before I proceed further, to state what these periods are, and their duration.
"The calpa is the greatest of all the astronomical periods, and the duration of it is 4,320,000,000 years. This period is composed, or made up, of the lesser yugs etc. in the following manner: 4 yugs, viz, satya etc...................
"... The calpa is an anomalistic period, at the end of which the Hindu astronomers say, that the places of the planets nodes and apsides will be precisely the same as at the beginning of it; and the commencement of it was when the sun , moon, and all the planets, nodes and apsides, were in a line of conjunction, in the beginning of aries, or 1, 955, 884, 897 years ago . . .
"The ancient astronomers, most probably for the sake of convenience, made the present cali yug of the Indus, of which there are now (1796) 4897 years expired, to commence when just the first half, or 216000 years were elapsed of the mentioned cali yug, of the twenty fourth maha yug. And we are now only in the 4898th year of the second half of that period. I shall therefore, by way of distinction, call the present cali yug, the "astronomical era."
"The Brahmens and poets, in imitation of the astronomical periods given above, invented others for their history and poetry. This I shall distinguish by the name of "Poetic ages" or eras, because they are embellished by fiction, and covered over with a mysterious veil: nominally they appear the same as the astronomic periods; but historical facts prove them to be essentially different in point of duration, an astronomic year being equal to 1000 poetic ones. Hence
Hitherto mere suppositions; suitable, indeed, to reconcile the chronology of the Holy Scriptures with the chronology of the Indians, but which, with the exception of certain epochs, are proved in the course of the debate, neither by the authority of the Samskretic books, nor by the mythological calculation, where the day of the superior being corresponds to the year of the inferior, nor by the testimony of the Brahmin and Pandet doctors.
"The first of these poetic ages, or satya yug, commenced at the creation, and the rest in succession, agreeable to the following short chronological table, continued down to the present time."
It should be noted that the era of the author's poetry is an absolute revolution of four djogs, a new one, that is, the second satya djog, which began in the year 4321 of the world.
"In the preceding table I have placed, says the author, the beginning of the astronomical era of cali yug, of which 4897 years were expired in April last, in the 906 year of the World, at which time 905 years were elapsed of the satya yug of the poets, reckoning from its commencement, at the creation; hence it is self-evident that the notions of the modern Hindus, who have confounded the fabulous or fictitious ages of their poets with the astronomical periods merely from a similarity of names, are not only erroneous, but even quite opposite to the true intent and meaning of the ancient Hindu writers themselves, who, it may be proved, have sometimes adopted the astronomical era of the cali yug during the treta and dwapar yugs of the poets; and made use of either era (astronomical or poetic, and sometimes both), according as it suited their fancy, for recording not only past events in general, but even one and the same event."
In the dissertation, the arguments with which the author defends his system are to be read, such as what is said about the patriarchs or Munoos and others, fourteen Puranic mamwanteras during the period (pp. 330, 332); and of the two solar and lunar Ieneis (p. 334-341): the congruity, the imagination, the similarity of the names, the confusion of the astronomical and poetical periods, in the modern and ancient Indian writers, gave rise to them. Whether the skilled Englishman has really provided a thread, with the help of which they can get out of the chronological-historical labyrinth, let the critical and educated reader see. I dare say: the case is still under the judge; although, I readily admit, the Calcutta Academicians have shown a sharp and profound talent in various experiments, but, unfortunately, they are less well equipped with a knowledge of the Indian monuments, and especially of the ancient languages. The truth is enough (not enough, the problem has not been solved, perhaps the slow reader is restless) about Indian chronology. Now to Oupnek'hat.
Pag. 399, lin, 3, drives; read: he said, - Not 1, lin, 1, namizchavad; read: namischavad
Page 400, line. 18, 19, 22: this is water, because everything that rests and moves from it with existence ... comes ... water and Pranou, are one.
Water, the element, of material beings, endowed with soul, with or without motion, the principle; together with Pranou, that is, Oum, hence with the first Being, the first syllable of the name, the root, as well as the universal production of things: substance with the agent, which gives life and motion, together.
Lin. the last: rak'hi, which is the last day of the month of Savan (August).
Samskretice, rakhai, munificent, kind. Above (T. I, Annotation. p. 612), August and September, the months of rain, when the earth is fertilized by the heat of the dry sun; , the lesson is prescribed before they begin any work, and finish it.
Pag. 401, lin. 12, 13: Athrban Beid, without [x] selouk ..... trace is given.
In all religions (that is the love of novelty in man) the last practices, ordinances, are carried on, superior to the former: by which abuse, the first origin of the institutions being forgotten, far removed, with the same name, as it were, a new religion is founded, always softer, more indulgent to human affections.
Indeed, the accurate reading of the books of the Beid, penance, and mortification produce fruit: but, having omitted all these, the fourth book of the Beid, the Athrban, is alone, a trace, and a profit is bestowed: thus, elsewhere, the Auxiliaries (Secouristes), Cordicolars, [x] Quakers, etc. devotion But then, whoever brings back to the old teaching, discipline, is called an artist of movements, even an innovator, in the opposite word of the thing. Preserved always with a certain appearance of severity, the ignorance of the people and the stimulus of the lusts of the people adjutant the recent preaching: in this way, by the malignity of the times, the carelessness of men, the cunning and audacity of those who scheme, the most ancient religious moral buildings and monuments are utterly overthrown.
Pag. 402, lin. 1, 2, 3; duality... narbaklap samadeh, which is a great immersion, that is, without ego and id, atmai becomes pure (man) remains. (Esteghrak bezorg ast iaani bi man ve ou atma khaless schodeh bemanad.)
Above, T. I, No. 2, p. 11: narbaklap samadeh rise (vanish) the memory, the rememberer, and the remembered.
Samskretice, nar, water. Samadanam, equality, comparison.
If there is no [x] I and you, of one being, of another being, then everything is vanished, the universe that can be indicated, cannot be remembered, nothing is true being, an immense sea without stream, parts, this is, if it can be conceived, a pure atma, such from the beginning and always existing, by what reason this world exists, not existing. Hence, whatever may appear to the contrary to the senses, there is a perfect equality, identity, in the nature of things, of agent, subject, and object.
***
OUPNEK'HAT 49.um, SCHAVANK.
No. 111
Pag. 403, lin. 2: SCHAVANK.
1.° [x] The title of Oupnek'hat, from the name [x] Schavank rek'heschir, the supreme man, who (below, p. 411) is said to have pronounced In Mahabar. (12 Porb. 2 part, p. 563 r. 570 r.) Savang, a high man, at the time of [x] Rajah Djammedjeh's nephew [x] Ardjen, [x] Djedashter's brother. Thus at the time of this Radjah, 17-19 before Chr. century, men are always referred to, the patriarchs of whom I mention in Oupnek'hat: which establishes the antiquity of the work.
2. War, slaughter, is here treated: and in Samskretic, to cross the savannah, to pierce, to pierce; schavam, corpse
Above, No. 120, p. 398: Rek'heschiran [x] Athrbad at the beginning [x] Douapar djak (Korban) go: in this Oupnek'hat, morning, noon, evening djak time they come to rek'heschiran and mokelan vessel. From these djaks (as I have already observed) perhaps four djaks (djogs), or periods of the Indians, originate.
Pag. 403, lin. 17, 18, 20: the same number of drops. . . . . over the fire ... at the same time the road ... you yourselves carry
The sacred talismans, taken from things offered in sacrifice, performed miracles, an ancient example.
Pag. 404 line 13, to be; read: future
Ibid. lin. 16, 17; page 405-411, lin. 12, 13: Pranou... his greatness is greater than all... he must have done (to do).
The new and magnificent name of Oum, from which everything begins, which contains everything, is itself the whole of nature, on the occasion of the war [x] Fereschtehha with Djenian, of which we have spoken several times, an encomium.
Pag. 405, no. 1, lin. 1: [x] Ghanim.
In India, Oi Marhatoe, by the common term Ghanim, robbers, they are so called because their horsemen traverse the regions less to occupy them than to plunder them (as the first Greeks [x]). Every year, after the spoils have been made, they return to their own after receiving tribute. The Moors, or Mohammedan chiefs, leaders, like the Romans and Europeans, having taken the booty at the same time and the country, did not abandon the abduction by force. Thus the vast empire of the Moguls was fused: so was the British-Indian one, not long, however, if by threatening signs, from which the English obtained such extensive possessions in the Indian Peninsula, from Pontus Adami [x] adjoining Ceylon, to Madras, in the whole Carnath 1 [Moniteur , 15 niv. an 10, London December 29 1801, from the Morning Chronicle, p. 419; Litter from Bombay, May 27, August 23. - He warns. 16 snow or 10; London December 29 1801, p. 423.], Caliagary and other Indian leaders, on the coast of Malabar, and even more powerful Mohammedans to the north (Lucknow), the movement will last only by exciting and renewing the pressure, it is right to believe. The English suffer from want of English soldiers. 200,300 Helvetii, Cattos, and Westphalians, that is, foreigners, mercenaries, hired by silver, oppose 15,000, 20,000 natives, vigorously fighting for their country alone. They are conquered, they conquer, with great danger, labor, and loss; the loss of one man, with relief only sought from afar, was greater than twenty Indians. Fire creeps. A great conflagration is being prepared: and the British administration, blinded by the profits of the present, is confidently treading on the ashes which have been badly asleep, oblivious of the former and recent revolutions on land and sea.
The Europeans hear the Marhatoe, the Arabs the Sunnite, less conveniently, as if he who lives by theft in a land stolen by theft, than he who, having been robbed, recovers his own land, or who demands tribute from a traveler armed, is a lesser robber.
The eight Vessels (above, p. 2), or Beschn, are beneficences, [x] to be well governed.
Pag. 406, lin. 28, penultimate, last; page 407, lin. 1: he drew all his figures, in [x] nim matrai... without a horn (matra)....
Oum, which in Him I hid, the universal and absolute Being, without parts, as it were, retreats, the Word is constantly hiding its action in the supreme and universal Father, having from Him, acting in Him; that is to say, the Word, without limit, roofed, invisible, whose operations and existence are forbidden to be scrutinized.
Pag. 406, no. 1, harp'o; read: harp ou
Pag. 407, lin. 12, 13: the work [x] korban [x] in the morning is all Pranou.
Then sat djak, pure, straight djak, was called the first korban, that is, morning. (Above, No. clxx, p. 398.)
Lin. 16, 19; at the time [x] korban [x] dou p'her.... when pronouncing harmony, as they came, they become (were) present. (Dar vakt korban dou p'her ba ahang khandan amadeh hazer schodand.)
This will be the douapar djak (djog), mentioned above, p. 398
In a similar manner, the talisman was cast from water in the sacrifice.
Pag. 408, lin. 20: oi Roudr.
Just as O You, because of your kindness in Fereschtah, so O Roudr, because of the destruction [x] brought by Djenian, they are brought here; and each divided into proper and contrary operations, and nevertheless, in the Indian system, where everything and nothing are one and the same, united together in time by a common and true attribute.
Lin. 23; [x] korban [x] in the evening (dar vakt korban scham).
This will be the kal djak, of which above, No. clxx, p. 398, no mention.
Ibid. lin. 27, page 409, lin. 1, 6: the heads of the cornuum palaerum [x] korban ut avulserun (sarhai schak guiai korbanra kandeh)... djakti ..... Pranou.
We are talking about the head of the spike, the grain of which was offered in the korban, or the herbs used for the sacrifice.
It is not added that in the first and second korban, [x] Djenian, with the help of this third Talisman, escaped victorious from Fereschtah; indeed, the measure of djakti, whose Pranou, or beginning of Oum, comes to the aid of these, and nothing in nature resists this supremely powerful name.
Pag. 409, lin. 1; measure of djakti
It must be observed that the measures or formulas of unification must always be mentioned in the same order (see above, No. clxx, p. 399, 400, T. I, No. 76, p. 361), even in the same company.
Lin. 20, 21: with his whole (intact) figure, which (as) I hid in him, two previous times (proceeding times)...
On the two first occasions, as if moved by venerable shame or jealousy, in the presence of Pranou, Beschn, and Roudr, he hid himself in that matrai. Here, before the sun, the source of light, heat, life of nature, the measure of time, with which harmony accords, is Brahm himself, offering himself the third korban, and the djenian are slaughtered to complete destruction. By which is signified, by creation, preservation, destruction, to work only in part, and to remain, as it were, hidden, sheltered, the word of God; and the universal harmony of things is such as to show itself openly, to explain, to expand.
Pag. 410, lin. 12, 16: His four horns... pronounce
See above, No. 130, p. 392, 402, exposition of the parts [x] of Pranou, or Oum, and of what belongs to it.
Lin. 18; seven sisters (a head [sar], each of the seven heads).
More precisely, sor, sound (sound), since the two heads [x] of Pranou have been mentioned before, and here he speaks specifically about the seven musical modes, modulations, schabd, Oupnek'hat. From this it is clear that from ancient times, among the Indians, there was a distribution of seven tones in music.
***
[English Version by Google translate]
"the Pushto, language, says he, of which I have seen a dictionary, has a manifest resemblance to the Chaldaic."
The Afghans call their language Pukhto, that is (Persian), cooked, correct, perfect; pushto 2 ["Their language, according to D. Vansittart, is called by them pukhto; but this word is softened, in Persian, in pushto. Ibid. p. 67."], a thin leather, unprepared, or lowly, cast off, it is Persian sarcasm.
To Pokhto from the Persian, except by a certain mountainous barbarity approaching Hindustan, he will at once discover that he is accustomed to foreign languages.
I will only give here the fourth phrase quoted by D. Vansittart 3 [Pushto. Ibid. p. 75.].
Ai mirza keda khoui behteri ship
Da sayd tafavat seh dai leh bamehnah
In purer dialect: Ai mirza keh dar khoi behteri nisti
Dar said tafavat tscheh dak be haman.
O Mirza, what (if) in character (attitude) is not better (or, none)
What is the difference between sayed and Brahman?
If the disposition he is not good, O Mirza,
What difference is there between a said and a Brahman?
It is far different from the two members of the Calcutta Academy, namely DD. Samuel Davis and Francis Wilford, judgment to be rendered. The former Dissertation sat deep 4 [Asiatic. Research. T. 2, p. 225-287.], Of the astronomical computations by the Indian, in which he will find the elements and principles of remote Indian chronology; the work of the latter 1 [Ibid. T. 5, p. 241-295.], Of the chronology of the Indus, where it looks especially to the series of ante-diluvians or the first people, and the principal places of ancient times were situated near the Ganges and the neighboring rivers and streams, according to the Greeks, Latins and Indians, compared to each other, is treated with skill; An expert in Asiatic matters, even if not approved by all etymologies, nor by the authority of the cited, translated works, or by antiquity, he will read them with fruit and not with displeasure.
Pag. 389, lin. 19, 20, 21, 23: Pranou ... that first from thought and mortification [x] Brahma (az feker o riazzat Brahma ... (appearances were).
Pranou, Oum, which he said is one, Brahm himself, before Brahma, the divine word, eternal, although the word [x] Brahm, which includes a certain origin, the seed [x] Beid.
Ibid. lin. 24; page 390, lin. 19, 20; page 391, lin. 4: And pranou is a matter of this kind .... let it be said at the beginning of all actions, and at the completion (end) of every action also let it be said (dar eptedhai hameh karha gofteh mischavad o dar atmam hameh karha ham gofteh mischavad) ... obtains (he will get it).
The necessity, the time [x] of pronouncing Oum, the effectiveness of that pronunciation; the nature of that great name.
A venerable ancient devotional sanction (at the beginning, at the end of each activity, etc.). To begin and to complete all things in the name of the Supreme Being, since all things, in nature, begin from him, subsist through him, are resolved into him, let man himself be that, he should never be separated from him, indeed let all be under his auspices, protection, of his holy name pronunciation acquired, carried out, consistent with reason as well as religion.
True, in Europe, this humble and attentive Creator, controlling everything with a nod, observing with an untiring eye, reverence, servitude to be repelled, fanaticism will be seen in free spirits. It is not surprising that materialists, thinking of nothing but their senses, their objects, their stomachs, become insane. I knew that the Titans would try to throw God himself down from heaven, if they had the power. But when he considers eliminating the Gauls as the highest being in the administration of political affairs, as if he were a useless, idle, and even harmful being, the mind is stunned.
N.° CLXIX.
Pag. 391, lin. 7: Soudha.
Samskretice, soudhihi, a learned, intelligent man.
Lin. 11, 12, 13, 14: Oum... first of all... the great (first) son... said (is). Peser kalan iaani az afridgar awel az hameh in kalmeh zzaher schod azindjehet peser kalan afridgar goft (ast).
Taken from the national manuscript: missing in my ms. The eternal and primary generation of the divine Word, the son of the Creator, could not be expressed more clearly.
Pag. 391, lin. 15; page 392, lin. 15: When [x] pranou said ... it is the form itself.
The novel war (above, T. I, No. v, p. 16-2.1) is the narrative of the good Angels with the bad ones. The former [x] obtain victory by pronouncing Oum; and by their example, whoever uses Oum, the name of God, in any work, that work becomes the form [x] of Oum, the religious act man receives the price.
aeons
No. 170
Lin. 18, 19; page 394, lin. 5: what is the principle of this kalmeh?.... does it have appropriation (addiction)?
36 questions concerning the name of Oum, proposed in secret, and solved in a curious manner.
Pag. 393, lin. 26; Beid Khanon; read: Beid khanan
Pag. 394, lin. 8, 9, 11: Its principle, from (water) is... av... nutrition.
Above (No. clxviii, p. 385), from the first form of the name Oum, Brahma knew water.
Samskretice, ava, adverb of perfection, through: ava bhutih, good state.
1. We are talking about av, aou, the first form of the word Oum.
The meaning taken from water (from), for the sense of p. 385 indicated, is more appropriate.
In the margin, place a note near the beginning, lin. 8, 2 lin. below
2nd Lin. 17, 18, 19, 20; if one letter... if all the letters... the sense comes up.
Whether the word is pronounced as a whole or as a single letter, the meaning will be the same.
3rd line 21, 23: every letter... enters into to pranou.
That is, whether the letter Oum is prefixed to the word Oum, or is postponed, Oum is simply pronounced; that letter entered with its own meaning into Oum (by adding something to its sense, as with the prefixed h to the large Oum). Pag. 393, lin. 5-7
4.° Pag. 394, lin. it's worth it last: And from the pronunciation... there is no change.
Similarly in ms. national Oum, lin. 2, p. 395, and with the masculine (gender), etc. to be joined The meaning will be: neither by pronouncing, whether masculine or feminine is emphasized, the change arises from this; three kinds alike, by pronunciation, or adjectives, may be added to the word Oum.
5.° Pag. 395, lin. 1: They pronounce it in a high (voice).
Transposition, p. 396, lin. 3, it is answered.
6.° Pag. 395, lin. 5: That's all...
Of course, singularly, plurally, dually (through all), article, or adjective, it always has the same meaning.
7.°-12.° Lin. 6-12 That, ... he said.
Seven questions are answered in the affirmative.
14. Lin. 13: Relationship.
Of course, let them join any thing r[x] Oum, the name one and the same, as well as the virtue, the influx.
15. Lin. 14, 15: And from the change... [x] alef.
Above, p. 394, a more abundant explanation is given.
16. Lin. 16: And from the change [x] b.
See the place cited.
17. Lin. 18: And of these two...
Then Oum was as if fused, powerful with the power of the three letters.
18. Lin. 19: And his cups were three.
Three mothers, three letters.
19. Lin. 20: And that with three mad.
Here mad is clearly distinguished from matra, a letter, a syllable, which, like medda, produces a vowel: three mad will be three times expressed in pronunciation: that [x] mad proper [x] matra is less correctly assigned by the learned Halhed 1 [A code of Gentoo laws . Pref. p. 24, 25; above, p. 652.].
20. Lin. 21: [x] nim matrai fourth.... with (the sound) is nasal.
According to the Samskretic grammar, by Nath. Halhed quoted, "a consonant without a vowel has the half matrang (mad)"; here combined with a nasal sound; as above, No. clxviii, p. 388; it makes a mother.
21. Lin. 22, 23, 24: With this reason three... etc. be done
22. The question with which [x] was joined (p. 393, line 13), omitted. Answer, from p. 400, it will be: water.
23.°, 24.° Lin. 24, 26, 27, 28; Eduction... two place(s)... throat... both lips.
He promises from his throat and lips. These two places and organs of emission [x] ovum.
25. Lin. penultimate; page 396, lin. 1; And the letter... is separated... with [x] conjunct [x] djezm.
The answer to the question, literally how many, is: three separate ones; nor does the meaning change by adding the sign djezm to the letter mim.
Pag. 396, lin. 3, 4, 5: And he pronounced it in a low (voice)... medium... high.
The fifth question (above, p. 395, line 1) is answered.
Lin. 6, 8: To him above the one, and by assimilation... (... to say).
The answer to the sixth question (p. 395, line 5) has already been explained.
26. Lin. 9; p. 397, lin. 5: And he pronounced great...
The question, and the method [x] of enunciating... and learning by doing... (p. 393, line 15), is answered quite fully and clearly.
Lin. 14, 15: in the kingdom [x] Kanoudj, learned... (facundus) Anheh.
In these ancient times, in the city of Kanoudj, it is possible that a certain man studied the correct pronunciation of the name Oum, since the matter pertains to religion, and that in two worlds so much profit should come from it, no wonder.
Lin. 21, evil; read: badly
Ibid. lin. 25; page 397, lin. 5: these six new things... (pronounce).
There are six new conditions for the pronunciation of the name Oum: 1. It must come out of the places indicated above; 2. in works it is sent at the beginning and at the end; 3. according to the laws of grammar; 4. To know the meaning of measures, cups, and mad; 5. at the same time as the appointed times of the works; 6. Not in a perfunctory way, but as a duty in executing this work.
In the margin, put a note, next to the pronunciation of the word.
Pag. 397, lin. 1; times, let it be; read: the times of the works, let it be.
27. Lin. 6, 7: And its measure, [x] kaitri.
A measure, sometimes consisting of one voice Oum.
28. Lin. 8: And the color [x] pranou is white.
White, from purity.
29. Lin. 9, 24, 25: The manner of works... in the beginning... And Oum.
Part of the manner in which Oum should be pronounced has been given (p. 396, lines 9, 10, etc.): here, in which works, that is, religious offices, sacred readings, which are manthrai, kalmeha, Brahmen and Beid itself, as it is said p. 399, lin. 2 etc.; the words which are above (No. clxviii, p. 388, 389), the first name, the 2nd, 3rd, 4th [x] kalmeh of unification, this very thing is called kalmeh, one saying is efficient: all this is indicated here.
30. To the question, head [x] pranou, which (page 393, line 19), is answered, No. clxxi, p. 410: of course, it has two heads, alef and vau (aou), and mim nasale.
31.°-36.° In the questions (p. 393, line. 20- last), number [x] to pronounce Oum etc.; its explanation in what kind of kessah etc.; Beid in what letter, etc.; for what reason at the beginning of all actions; they pronounce o his mokel, etc.; good time... etc. for the sake of [x] to read... (why): pag. 399-400 the answer is given.
Instead, I tried to fit the answers to the questions. If everything does not agree very well, I am indeed at fault; the truth of the form of the ancient books of India, something must also be attributed to genius: in them, for the most part, there is no didactic order; at least frequently cloudy. Sometimes the necessity of harrying, as in the ancient monuments of other nations, gives rise to an excuse. I will add one thing. Every time an Indian book falls into one's hand, where the material is treated in the proper order of a series of arguments, under the pressure of reasoning, one can safely say that it is the fetus of a modern author. If the Calcutta Academicians had paid attention to this, they would have less easily imposed a mask on Samskretic works of antiquity, even the most remote.
Pag. 398, lin. 1, 2: After a [x] pass [x] Sat djak Teria. Douapar... that (djak) is the third, several of [x] rek'heschiran. (Baad az goudzaschtan sat djak o teria dar eptedai duapar ke djak seyoum ast baasi az rek'heschiran.)
Of the four Djak (djog, Yougams) of the Indians.
In the Historical and Geographical Disquisitions on India (1 part. [1786], p. xviii) [x] Oupnek'hat I said [x] to make no mention of the kal yougam or the three other yougams. This is right, about Kali yougam; of the three former, partly true: but the immense number of years which make up the three periods, in Oupnek'hat, is nowhere mentioned. By those three djak, trra day djak (written in the same way), or korban, I understood the sacrifices, the third of which was Douapar, dou p'her, noon. Below (No. clxxi, p. 407), korban [x] dou p'her (dar vakt korban dou p'her), and at that time [x] rek'heschiran, mokelan meeting is mentioned; about the morning korban, which will be sat djak, p. 403; about the korban [x] in the evening (dar vakt korban scham), p. 408. It is strange, however, if we are dealing with the longest periods of the Indians, that they should simply be said after; namely: after the passage of first 1,728,000, and then 1,296,000 years, at the beginning of a period of 864,000 years, several wise Indians approached another more famous one for the purpose of solving doubts about the law. Sat djak night last p'her 1 [Asiat. Research. T. 5, account of the Hindustano Heerometry, by John Gilchrist, esq. p. 82], in the early morning, supposito; the third djak of the first p'her day, the third hour of the day; douapar, Friday, noon, dou p'her; kal djak will be at three or six o'clock, in the evening, on the third p'her.
If there is a question about the periods of time in Oupnek'hat, there are four famous among the ancients; gold, silver, wax, and lead. Sat djak, pure, or crita, made perfect (in Baldaeo, lib. cit. p. 473 Kartesingh) 2 [D. Maurice; Hist or. of Hindost. p. 359], the golden age of the first parents before sin; Trita, of men thence to the Deluge, silver; Douapar, Oeream, around that famous epoch confirmed by the most certain and ancient monuments 3 [Recherch. hist. orig. etc. p. 31.]; finally Kaliougam, black, yougam, lead or iron, from the times of the flood, he will quite aptly refer: that with the successive diminution of virtue and sanctity among men on earth 4 [Ibid. p. 22], and the allegory of the cow supported first by four legs, then by three, then by two, and lastly by one, is very fitting.
It should be observed that, 1. before the Dwapar Yugam, the Indian teachers did not prescribe anything, at least in writing, about the correct pronunciation of the name Oum, the reading of the Beid books (p. 398, line 10): hence, if this religious debt was paid incorrectly or not properly, no reward was to be expected from the Indian . By parts, therefore, and successively, even the most important chapters of Indian doctrine have been handed down; nor is it to be concluded from the practice which prevailed longer in India, from the dogma or knowledge which is ancient, that it existed always and from the beginning: which may rightly be said of the periods called Yugam, which refer to the long series of years which they comprise.
2. All the agents of the Indian religion, Brahma herself, Beschn, Roudr, Haranguerhehah, Pradjapat, the rulers of heaven and earth Mokelan, must be taken in an allegorical sense in the Oupnek'hat many times and clearly declared. Why should it not be allowed to feel the same about the four djaks? In Mahabarat, 12 Porb. 2 parts fol. 615 turned; Sat djak, that is, the time of pure goodness. Id. 1 Porb. fol. 55 turned; animals are not killed in it. Id. 12 2 parts fol. 564 turned; it would always be sat tschak if men followed the path of knowledge. Id. fol. 573 turned; in this sense, sat djak is generally the period in which people endowed with religious and moral knowledge adjust their lives and actions to it. Three other periods, treta, douapar, kaliougam (djak), can be understood in a similar way, presumably in relation to the kingdom of virtues or vices 1 [ ].
FN: The same idea is presented [x] Menou established, in English language by celeb. Jones returned.
301. All the ages, says the redactor Indus Bhrigou, called Satya, Treta, Dwapara, and Cali, depend on the conduct of the king, who is declared niturn to represent each of those ages.
302. Sleeping, he is the warm age; waking, the dwapara; exerting himself in action, the treta; living virtuously, the satya.
The laws of Menu, son of Brahma; Ch. 9, in the Jones works, T. 3, p. 177.
Granted, but not granted, that the four Indian djaks are true periods of time, although fictions, as Scaliger's Julian period, to inquire into their elements, their construction, will seem unworthy of a baud accustomed to Asiatic ideas and sciences.
On this matter, in the work cited, I explained my opinion 2 [Recherch. history etc. p. 19-22, 28, 31, 57]; I'll give it a few more here. Astronomical experiments of the Indians by the Westerners 3 [They are famous among the Indians, and known to the Europeans by the illustrious Jessingh, Rajah [x] of Amber, or Djennagar, assisted by the labor of foreigners, including Europeans (Delahire Tabulis), at the beginning of the 18th century (1729), astronomical experiments. See Asiatic Research. T. 5, some account of the astronomical labors of Jayasinha, Rajah of Ambhere, or Jayanagar; by Will Hunter; p. 177-211, 181-183, 187, 188, 196, 205-209.] that he himself received the sum of his chronology, 4,320,000 years; whose root is 24,000 an. the fixed revolution, multiplied by 360 days per year, = 8,640,000 an., which indeed, divided by 2, at the time when the calculus was adopted by the Indians, after the ninth century, or the journey of Khalif Motawarkel to Damas (hegira, 243, Christ, 858) , at which time from the first ram with the beginning of the world progress, they count astronomically 4,320,000 years, 320,000 years. This supreme, divided into four parts, according to the four djak, yougams, from Kalioujam corresponding approximately to the epoch of the flood, to which the Khalifa Motawarkel had fixed the year of the journey, until the first yougam, sat djak, in retrograde order, to each yougam, the time of the last kalioujam, namely, 432 By adding ,000 years, a total of 4,320,000 years, the astronomers and chronologists of the Indians, heirs of the Arabs and Persians, composed. An explanation and proof of this type of development can be seen in the acclaimed book.
What is it, that in the ninth century, when Albumasar was writing, the four aforesaid periods had not yet been invented by the Indians, from the silence of that famous astronomer, who reports the period of time from the beginning of the world to the flood, near the Indians, as in 1786 1 [Lib. city p. 20.] I said, it can be rightly concluded.
The English, who have conquered India for 40 years, and the places where the precious fruits of the country and the knowledge of the Brahmans are cultivated at the same time, the lords, nothing plain, nothing that makes the mind smile a little difficult, supply them with this [x]
In the Bagwatgeeta (p. 143), [x] djog is mentioned in general, but there is no mention of the years in which they consist.
"Those who are acquainted with day and night, says Krishna, know that the day of Brahma is of a thousand revolutions of the yoogs, and that his night extends for one thousand more."
Explaining the place of Charl. Wilkins 1 [Bagvatgeeta, lect. 8, p. 75 (tr. fr. p. 85).],
"A thousand revolutions of the yoogs, he says, is equal to 4,320,000 years. An ingenious mathematician, who is now in India (probably M. Davis), supposes that these yoogs are nothing more than astronomical periods formed from the coincidence of certain cycles, of which those of the precision of the equinoxes, and the moon, are two. The word yoog, which signifies a juncture or joining, gives good ground for such a hypothesis."
There is no explanation of the four djogs in the [x] Code of Gentoo law preface, where (p. xxxvi, xxxvii) Nath. Brass. Halhed relates the years of each yoog in his own way, and mentions the books composed in the first and second periods; uncertain (p. xxxix, xl), doubtful, difficult, steep, but nothing that sheds light on the chronology of the Indians, is thought to be offered. 2 [Ibid, p. 143, 143 (tr. fr. p. 158, 159).]
"Though we may come, says the learned but young traveler (afterward to fanaticism verses. Prophet. de Brothers [tr. Fr. 1796, p. 184]; p. xxxvi), to the perusal of their (Indian and Chinese) records, armed with every argument, and fortified even to prejudice against the admission of their pretension (an antiquity infinitely more remote than is authorized by the belief of the rest of mankind), at the same time, placing the utmost implicit reliance upon the Mosaic chronology, as generally received; yet their plausible accounts of those remote ages, and their undeviating confidence in their own assertions, can never fail to make some impression upon us, in proportion as we gain a clearer insight to them."
After considering the matter more carefully, the author changed his opinion; which expressly declares by his name Th. Maurice, in these words 1 [History of Hindostan etc. T. I, ch. 2, p. 89]:
"it is by his immediate request that I announce to the public his altered sentiments on this point."
A praiseworthy indeed, and rarest in the philosophical age, is the example of a writer carried away by a whirlwind of new opinions, and, after returning to a sounder mind, publicly confessing his error.
Shall I speak of William Robertson's Historical discussion concerning ancient India (1791)? The English doctor gives various reasons for suppurating the four djog; but with what care?
"The duration, he says, of the collee yogue he (Abr. Roger) does not specify... Bernier, concerning the period of the collee yogue, like-wise (as Roger) is silent 2 [An historical discussion concerning the knowledge which the ancient had of India, with an appendix containing observations on the civil policy, etc. the laws and judicial proceedings, the arts, the sciences and religious institutions of Indians, by William Robertson, D. D. F. R. S. Ed. Princip. of the university, and historiographer to his Majesty for Scotland (1791). Append. not. X, p. 361.]."
Abraham Roger makes no mention at all [x] of kal djogue: and these are the words of the French traveler:
"3 [Voyag. T. 2, p. 160.] The fourth, which is called kale djogue, is of I don't know how many lecques (one hundred years); the first three, they add, and many of the 4. e, are gone."
Similarly, of Colonel Dow 4 [2nd edition (1770), T. 1, p. 2.]
"according to which the suttee yogue is a period of fourteen millions of years; the tirtah yogue, one million eighty thousand; the dwapaar yogue, seventy two thousand, and the collee yogue thirty six thousand years. Histor. of Hindost. vol. 1 , p. 2."
This has Colonel Dow, libr. quoted:
"The Indians divide the age of the world into four grand periods, each of which consists of an incredible number of years. The last of these, called the Cal period, comprises thirty thousand years; nearly five thousand of which have already elapsed. The Brahmins relate many fictions concerning the former three; but their authentic accounts extend no further than the commencement of the Cal period."
Whether Mr. Robertson's epitome was taken from the first edition of the English traveller, I do not know.
In ms. my [x] Tarikh Fereschtah by Alex. Dow English edition, these read (fol. 5 recto): Moddat sat djog hafdeh lak o hist hazar sal motaaref ast.... tretia djog douazdeh lak o navad o schasch hazar sal motaaref ast.... douapar djog.. .. hascht lak o schast o tschahar hazar sal motadavel ast... kal djog tschahar lak o si o dou hazar sal motaaref ast.
"Its duration (of the world), they say, referente celeb. viatore (lib. cit. p. 160), is four degugues: a degugue is a certain determined number of years, as we would say a century, with this difference that a century is only made up of a hundred years, and that their duguge is made up of a hundred lecques, that is to say, of a hundred times a hundred thousand years. I do not remember precisely the total number of years of each degugue; but I know well that the first, who is called sate-degugue, is twenty-five years old;
With the lapse of memory (he says, he does not remember me precisely) 25 lak, 17 has he placed in the place an accurate traveler otherwise? Or did he creep in by mistake?
"that the second, which is called trita, is more than 12 lecques; the third, which is called duaper, is eight lecques and sixty-four thousand years, if I remember correctly; and that thus the 4th, which is called kale degugue, is of I do not know how many lecques. The first three, they add, and many of the 4th, are gone, so that the world will not last as long as it did, because it must perish at the end of the fourth, all things returning to their first principles. I had them encrypted and re-encrypted, to have the true age of the world, but as I saw that this embarrassed them too much, and that they did not all agree precisely on the number of lecques,
A learned philosopher ought to read books, and not simply to consult the Indian Pandet with questions, whose memory could be less tenacious in this matter:
“I will content myself with telling you that they (the world) are very old.”
The same number of years is given in the French version of P. Besch's Grammatica Tamulica (my ms. p. 99). See also Baldaeum (libr. cit. Abgotterey, p. 472), and le Gentil (Voyage, T. I, page 234).
Halhed alone, therefore, from the general in the two mouths and Bengal, the whole of Hindustan, accepted to differ four djogs on the basis of supposing (on what authority?), the four djogs of the Indians, to include 7,600,000 years, that is, almost twice as much as the common opinion bears. asserting 1 [A code of the Gentoo laws, pref. p. 36, 37], is found.
Hence Mr. Robertson concludes less correctly [p. 362):
"From this discrepancy not only of the total number, but of many of the other articles in the different accounts, it is manifest that our information concerning Indian chronology is hitherto as uncertain as the whole system of it is wild and fabulous. To me it appears highly probable, that, when we understand more thoroughly the principles upon which the fictitious eras or yogues of the Hindoos have been formed, we may be more able to reconcile their chronology to the true mode of computing time, founded on the authority of the old testament; and may likewise find reason to conclude, that the account given by their astronomers of the situation of the heavenly bodies in the beginning of the college yogue, is not established by actual observation, but the result of the retrospective calculation."
I indicated this in 1786, in the book already cited 2 [Recherches historiq. etc., p. 21.]. The true chronology of the Indians is to be taken from the series of families and the number of kingdoms, not from the copper sold by their more recent writers, and which perhaps do not precede the twelfth or eleventh century of the Christian era.
If D. Robertson (with ipsea, p. 364, P. Tieffenthaler cites the edition by D. Bernoulli, T. I, p. 316, 347) part of the letter T. 2 1, he had deigned to read carefully the inserted at the beginning, four djog keys, he would easily have discovered the origin, the formation, the mode of development brought from the Arabs and Persians into India; if, however, he did not draw the idea of the retrospective calculation (p. 362), or at least from the following text of D. le Gentil, of which he makes no mention.
"The master I had, inquired viator academico-astronomus 1 [Voyag. T. 1, p. 336 (1779).], reminding me (the four ages) often, in favor of the system of the Indians on their antiquity, I remembered for my part that, in the calculations that I had made before his eyes, he had made me suppose a movement in the stars of 54" per year. I suspected from then on that all these ages could well be certain number of the revolutions of the equinox. It didn't take long for me to be sure. I therefore found before my master that the four ages of the duration of the world, of which the Indians boast with so much emphasis, are only astronomical periods, which can be traced back to infinity: for, as soon as the Brahmins suppose the precession of the equinoxes of 54" per year, the revolution of the entire sky will be 24,000 years: but the ages reported above are all divisible by 24,000; from which it follows that these are so many periods of the movement of the stars in longitude.
And the beginning of the discovery. The revolution of the heavens, the fixed points, 24,000 years, multiplied by 360 days, or a solar year, the great year of the revolution of the world, 8,000,000 years; the middle part of which is divided into four periods, the last, successively, ascending backwards, at the root of the others: all this was accepted from the West, an epoch not far removed, and adapted to the mythological dogma, [x] Brahma years, life; such is, as I have already said, the origin of the four great cycles of India.
On this matter it is unnecessary to read D. Maurice's book (History of Hindostan, Vol. 1; 1795): a learned work, composed with a pious heart, for the purpose of preserving the interpretation of the Mosaics; in which several chapters of Indian mythology are explained, with a keen and skillful wit, for example [x] the incarnations of Vischnou, [x] the actions of Chrisna; true, where, with too much proof, from the fall of the first man, the different children of the sun and the moon, according to the succession of the patriarchs, at the time of the said incarnations of Vischnou, etc. A slow and critical reader will find that the religious author proves nothing. His thoughts on the four djogs often return to the same number, to whom nothing new is brought before him; so that rather a collection of concepts and authorities, especially English ones, not always sufficiently balanced, than the composition of the learned Maurice arranged in the desired order, should be said to be great.
1st Book city p. 88: four Indian ages, according to D. Jones (Asiatic. Research), comprising 4,320,000 years, the learned Englishman provides this immense series of times, asserting that among the Chaldaeans and the Egyptians it arose from superstition and astronomy (ibid. p. 91 -96-101); but nothing at all about the occasion, the elements, of these periods.
2.° "When we bring," he says (libr. cit. p. 371, 372, 373-378), the Jugs to the test of reason and the standard of historical truth, and when we compare them with the received traditions of other nations, concerning the early history of the human species, in the mind that daily attends to all the parallel circumstances of the case, there can arise little doubt, but that by the Satya age, or age of perfection, the Brahmins obscurely allude to the state of perfection and happiness enjoyed by man in paradise. It is impossible to explain what the Indian writers assert concerning the universal parity of manners, and the luxurious and unbounded plenty prevailing in that primitive era, without this supposition ... According to the Brahmens , during the Satya, or golden age, the supreme Weschnou himself descended at four different periods: during the second, treta, or silver age, the deity descended three times; in the duapar, or copper age, the brazen age of the Greeks, only twice; and in the present cali, or earthen age, of 432,000 years duration, the iron age of the Greeks, earth is only to be honored once with his presence, when all the impious are to be extirpated."
All this was wisely said after the Calcutta Academicians. In their published and published writings, learned writers trust that they will draw great light upon this matter 1 [Robertson, book cit. p. 360]. Let us therefore go up to the fountain itself. It is always pleasant and pleasant for me to visit the Bengal and Baharian regions, adorned and enriched with so many gifts of nature, a new paradise on earth for man. Climate, between 22 and 26.° lat. seven I remember the ferocious soil, the moderate temperature of the sky, the productions of the earth and rivers of all kinds, the Ganges, its fertile course, internal and external commerce, the gentle and hospitable character of the natives, the skillful talents, I remember, seeing the Gauls as if extorted from these rich provinces, I sigh, the new Du Pleix that he would lead them again, and establish them with a strong and firm arm, loving to turn sometimes in his heart. Now to the Calcutta society.
A prince in the line of Sir Will. Jones, but really unarmed, although, as usual, he was packed with a band of Samskretic authorities. First, the learned author of the four Indian ages, or 12,000 divine years, that is, of the age of one God, which is indeed repeated a hundred times, makes one [x] Brahma day, and in the same way one night, then [x] manvantara, from 12,000 divine years multiplied by 71 , constant; and, with the alternate creations and destructions of the worlds, he makes mention of the infinitely renewed ones. later,
"Such is," says 1 [Asiat. Research. T. 2, on the Chronol. the Hindus, p. 113-116.], the arrangement of infinite time, which the Hindus believe to have been revealed from heaven, and which they generally understand in a literal sense: it seems to have intrinsic marks of being purely astronomical. But I will not appropriate the observations of others, nor anticipate those particularly which have been made by two or three of our members, and which they will, I hope, communicate to the society."
Standing for the purpose, Mr. Jones reports only a few opinions and explanations of others, especially Mr. Paterson; nothing, except D. le Gentil's thought of 24,000 years (p. 115), which indicates and supplies the elements of the divine system of the Indians, and contributes entirely to their ancient historical chronology, the exposition of the different families of the sun and the moon. Of this chronology, the four djogs (ages), to the ante-diluvian and post-diluvian times, an epitome, or a comparative sample, is provided by a skilful and learned author (p. 147), in the following table, from Menu 1.° (first age), which indeed [x] Adam supposes to answer, even to Nadirschah, the great invader of India.
A CHRONOLOGICAL TABLE
According to one of the Hypotheses intimated in the precedent tract
Christians and Muselmanns. / Hindu. / Years from 1788 of our aera.
Adam, / Menu I, age I, 5794
Noah, / Menu II, / 4737
Deluge, / -- / 4138
Nimrod, / Hiranyacasipa, age II, / 4006
Bel, / Bali, / 3892
Rama, / Rama, age III, / 3817
Noah’s death, / -- / 3787
-- / Pradyota, / 2817
-- / Buddha, age IV, / 2815
-- / Nanda, / 2487
-- / Balin, / 1937
-- / Vicramaditya, / 1844
-- / Devapala, / 1811
Christ, / -- / 1787
-- / Narayanpala, / 1721
-- / Saca, / 1709
Walid, / -- / 1080
Mahmud, / -- / 786
Chengiz (Gengiskhan), / -- / 548
Taimur, / -- / 391
Babur, / -- / 276
Nadirshah, / -- / 49
There is nothing more about this matter in a supplement to the Essay on Indian Chronology (p. 389, etc.). The observation of the equinoxes, which is supposed to have taken place about 1181 before the Christian era, is only to be noted, preserved in the ancient Sastras (p. 393).
It may also be said with learned English (p. 401):
"Whatever be the comparative antiquity of the Hindu scriptures, we may safely conclude, that the Mosaic and Indian chronologies are perfectly consistent; that Menu, son of Brahma, was the Adima, or first created mortal, and consequently our Adam; that Menu, child of the sun, was preserved with seven others in a bahitra, m or capacious ark, from an universal deluge, and must therefore be our Noah, etc."
The precious testimony of a man who is not at all credulous.
"Attached to no system," says D. Jones, at the beginning of his commentary (p. 111), and as much disposed to reject the Mosaic history, if it be proved erroneous, as to believe it, if it be confirmed by sound reasoning from indubitable evidence, I propose to lay before you a concise account of Indian chronology, extracted from Sanskrit books, or collected from conversations with Pandits, and to subjoin a few remarks on their system, without attempting to decide a question, which I shall venture to start , whether it is not in fact the same with our own, but embellished and obscured by the fancy of their poets and the riddles of their astronomers."
On a more careful consideration of the matter, the learned Jones was led to the conclusion which I have mentioned above, who at first displayed a certain, less wise, audacity of mind (disposed to reject the Mosaic history) in reforming the mark of prejudiced opinion.
The President of the Calcutta Academy was followed by his colleague, D. Davis, a man of keen intellect, an expert in astronomy, to whom the most important and precious [x] Suria siddhanta, an astronomical work, considered divine, the author of which was Meya, at the end of the Satya Yugam, that is, the most ancient 1 [Asiat . Research. T. 2, p. 234, 337.], an English version of the texts (by the help of a Pandit, through the medium of the Persian or the Hindu language 2 [Id. p. 225, 227.]) . Now, with the help of his Dissertation (Of the astronomical computations by the Hindus), the abstruse aspects of Indian astronomy can be searched and searched; eclipses, equinoxes, solstices, the revolutions of the planets, the motion of the sun, the moon, and the Brahmans, will easily be able to supplant, beside the old tables, those who are interested in sidereal affairs. But the astronomer who speaks thus could not give the causes, the elements, the composition, as an organization, even as an astronomical one, of the four periods of the Indians, who speaks thus (p. 229):
"The division of the maha-jug into the satya, treta, duapar, and cali age, does not appear from the surya sidhanta to answer any practical astronomical purpose, but to have been formed on ideas similar to the golden, silver, brazen, and iron ages of the Greeks. Their origin has, however, been ascribed to the precession of the equinoxes, by those who will of course refer the manvantera and calpa to the same foundation: either way the latter will be found anomalistic, as has been described, if I rightly understand the following passage of the surya siddhanta; the translation of which is, I believe, here correctly given."
The manvatera and the calpa, mentioned above, are the greatest of the Indian period, the making of which, as containing four djogs and a manvantera, it is helpful to attach here from the author.
1 [Lib. cit. p. 231, not.] Composition of the Calpa
Years.
Caly (yougam), 432, 000 ÷ 10 = 43, 200
Dwapar, 432, 000 x 2 ÷ 10 = 864, 000
Trita, 432, 000 x 3 ÷ 10 = 1, 296, 000
Satya, 432, 000 x 4 ÷ 10 = 1, 728, 000
Aggregat of Maha yug / 4, 320, 000 x 71 = Manvantera / 306, 720, 000
With a sandhi equal to twilight (morn, and evening).
The satya yug / 1, 728, 000
/ 308, 448, 000 x 14 =
Calpa / 4, 318, 272, 000
Years.
With a sandhi equal to the Satya yug / 1, 728, 000
Whole duration of Calpa / 4, 320, 000, 000
Computation of the period elapsed of the calpa at the end of the last satya age, when the surya siddhanta is supposed to have been written.
Sandhi at the beginning of the calpa / 1, 728, 000
6 manvanteras, or 308, 448, 000 x 6 = 1, 850, 688, 000
27 maha yugs of the 7.th manvantera, or
432, 000 x 27 = 116, 640, 000
Satya age of the maha yug / 1, 728, 000
1, 970, 784, 000
This is the reckoning of times approaching infinity according to the Indians. Not less, on the contrary, a subdivision of the same.
The Bhawishya purana, says D. Colebrooke 2 [Asiat. Research. T. 5, On Indian weights and measures, p. 107.], subdivide the Nimhesa otherwise.
1 Twinkling of the eye, while a man is easy and at rest, = 30 tatpanas, or moments.
1 Tatpana = 100 trouts.
1 Truti = 1000 sameramas.
There can be no greater proof of the existence of an eternal, infinite being, of its idea originally implanted in the human mind, and of the spiritual nature of that mind, than that immense and almost incredible prolongation of time, division. A part of matter, added to a part of matter, nothing more than the first aggregate; the same part divided into particles, nothing below the first division, it indicates by itself, can indicate. Solid parts are finite in their own way, placed side by side, or separated from one another, remaining in the same state, that is, inertia. The thought which from thence elicits the infinitely great or the infinitely small, to a being of an entirely different nature, which does not conclude from the finite, that which is not finite, since [x] any thing cannot produce itself greater by itself, and therefore from the supreme, infinite Agent more (to be added), less (to be taken down) it is necessary that it should belong. These things are always carried on through the passage, but not without, since the philosophy of the Indians leads to the first Being by means of diversions as well as directly.
The same [x] manvantera and calpa, according to D. Bentley 1 [Asiat. Research. T. 5, Remarks on the principal eras and dates of the ancient Indus, p. 316, 317-320.] and in D. Davis Dissertation, composition. As for the manner in which the four djogs of the Indians were formed, they are silent; except that it supposes poetical or fictitious, and astronomical or real djogs; that is, he literally cuts the knot, he does not untie it. An ingenious attempt, of course, worthy of further investigation, especially based on the reading of Samskretic books; although, at first glance, simply and consistently cutting off the three last marks (zero) from the total of four djog years, and calling the rest real years, seems arbitrary. Let us hear the author himself explain his system.
"At this day," he says (lib. cit. p. 315), it is not easy to discover the meaning of all the different modes of dating formerly in use. It appears, however, from historical facts, that they were mostly, if not all, nominally, the same; but essentially different in other respects: they all went under the appellation of yugs, divine ages, manvantaras, etc. But the yugs, divine ages, manvantaras, etc. of the astronomers, were different in point of duration , from those of the Brahmens and poets, and those of the Brahmens and poets were, in like manner, different from those of others: here it becomes absolutely necessary that we know the difference between each, that is, the astronomical, the poetic etc . etc. from each other, before we can attempt to analyze the Hindu chronology on true principles. It is from this mode alone that we can discern truth, though disguised by fiction; and until the gordian knot made fast by the hand of modern times , be untied, much will remain in obscurity. The astronomical yugs, divine ages etc. etc. are the only periods in which the real number of years meant are not concealed: it may not therefore be improper, before I proceed further, to state what these periods are, and their duration.
"The calpa is the greatest of all the astronomical periods, and the duration of it is 4,320,000,000 years. This period is composed, or made up, of the lesser yugs etc. in the following manner: 4 yugs, viz, satya etc...................
"... The calpa is an anomalistic period, at the end of which the Hindu astronomers say, that the places of the planets nodes and apsides will be precisely the same as at the beginning of it; and the commencement of it was when the sun , moon, and all the planets, nodes and apsides, were in a line of conjunction, in the beginning of aries, or 1, 955, 884, 897 years ago . . .
"The ancient astronomers, most probably for the sake of convenience, made the present cali yug of the Indus, of which there are now (1796) 4897 years expired, to commence when just the first half, or 216000 years were elapsed of the mentioned cali yug, of the twenty fourth maha yug. And we are now only in the 4898th year of the second half of that period. I shall therefore, by way of distinction, call the present cali yug, the "astronomical era."
"The Brahmens and poets, in imitation of the astronomical periods given above, invented others for their history and poetry. This I shall distinguish by the name of "Poetic ages" or eras, because they are embellished by fiction, and covered over with a mysterious veil: nominally they appear the same as the astronomic periods; but historical facts prove them to be essentially different in point of duration, an astronomic year being equal to 1000 poetic ones. Hence
Years. / Real years.
"a poetic satya yug of 1728000, is only / 1728.
"Trita yug of 1296000 / 1296.
"Dwapar yug of 864000 / 864.
"Cali yug of 432000 / 432.
Hitherto mere suppositions; suitable, indeed, to reconcile the chronology of the Holy Scriptures with the chronology of the Indians, but which, with the exception of certain epochs, are proved in the course of the debate, neither by the authority of the Samskretic books, nor by the mythological calculation, where the day of the superior being corresponds to the year of the inferior, nor by the testimony of the Brahmin and Pandet doctors.
"The first of these poetic ages, or satya yug, commenced at the creation, and the rest in succession, agreeable to the following short chronological table, continued down to the present time."
[x]
CHRONOLOGICAL TABLE OF ANCIENT AERAS etc.
POETICAL AERA. / YEARS OF THE WORLD. / ASTRONOMIC AERA.
It should be noted that the era of the author's poetry is an absolute revolution of four djogs, a new one, that is, the second satya djog, which began in the year 4321 of the world.
"In the preceding table I have placed, says the author, the beginning of the astronomical era of cali yug, of which 4897 years were expired in April last, in the 906 year of the World, at which time 905 years were elapsed of the satya yug of the poets, reckoning from its commencement, at the creation; hence it is self-evident that the notions of the modern Hindus, who have confounded the fabulous or fictitious ages of their poets with the astronomical periods merely from a similarity of names, are not only erroneous, but even quite opposite to the true intent and meaning of the ancient Hindu writers themselves, who, it may be proved, have sometimes adopted the astronomical era of the cali yug during the treta and dwapar yugs of the poets; and made use of either era (astronomical or poetic, and sometimes both), according as it suited their fancy, for recording not only past events in general, but even one and the same event."
In the dissertation, the arguments with which the author defends his system are to be read, such as what is said about the patriarchs or Munoos and others, fourteen Puranic mamwanteras during the period (pp. 330, 332); and of the two solar and lunar Ieneis (p. 334-341): the congruity, the imagination, the similarity of the names, the confusion of the astronomical and poetical periods, in the modern and ancient Indian writers, gave rise to them. Whether the skilled Englishman has really provided a thread, with the help of which they can get out of the chronological-historical labyrinth, let the critical and educated reader see. I dare say: the case is still under the judge; although, I readily admit, the Calcutta Academicians have shown a sharp and profound talent in various experiments, but, unfortunately, they are less well equipped with a knowledge of the Indian monuments, and especially of the ancient languages. The truth is enough (not enough, the problem has not been solved, perhaps the slow reader is restless) about Indian chronology. Now to Oupnek'hat.
Pag. 399, lin, 3, drives; read: he said, - Not 1, lin, 1, namizchavad; read: namischavad
Page 400, line. 18, 19, 22: this is water, because everything that rests and moves from it with existence ... comes ... water and Pranou, are one.
Water, the element, of material beings, endowed with soul, with or without motion, the principle; together with Pranou, that is, Oum, hence with the first Being, the first syllable of the name, the root, as well as the universal production of things: substance with the agent, which gives life and motion, together.
Lin. the last: rak'hi, which is the last day of the month of Savan (August).
Samskretice, rakhai, munificent, kind. Above (T. I, Annotation. p. 612), August and September, the months of rain, when the earth is fertilized by the heat of the dry sun; , the lesson is prescribed before they begin any work, and finish it.
Pag. 401, lin. 12, 13: Athrban Beid, without [x] selouk ..... trace is given.
In all religions (that is the love of novelty in man) the last practices, ordinances, are carried on, superior to the former: by which abuse, the first origin of the institutions being forgotten, far removed, with the same name, as it were, a new religion is founded, always softer, more indulgent to human affections.
Indeed, the accurate reading of the books of the Beid, penance, and mortification produce fruit: but, having omitted all these, the fourth book of the Beid, the Athrban, is alone, a trace, and a profit is bestowed: thus, elsewhere, the Auxiliaries (Secouristes), Cordicolars, [x] Quakers, etc. devotion But then, whoever brings back to the old teaching, discipline, is called an artist of movements, even an innovator, in the opposite word of the thing. Preserved always with a certain appearance of severity, the ignorance of the people and the stimulus of the lusts of the people adjutant the recent preaching: in this way, by the malignity of the times, the carelessness of men, the cunning and audacity of those who scheme, the most ancient religious moral buildings and monuments are utterly overthrown.
Pag. 402, lin. 1, 2, 3; duality... narbaklap samadeh, which is a great immersion, that is, without ego and id, atmai becomes pure (man) remains. (Esteghrak bezorg ast iaani bi man ve ou atma khaless schodeh bemanad.)
Above, T. I, No. 2, p. 11: narbaklap samadeh rise (vanish) the memory, the rememberer, and the remembered.
Samskretice, nar, water. Samadanam, equality, comparison.
If there is no [x] I and you, of one being, of another being, then everything is vanished, the universe that can be indicated, cannot be remembered, nothing is true being, an immense sea without stream, parts, this is, if it can be conceived, a pure atma, such from the beginning and always existing, by what reason this world exists, not existing. Hence, whatever may appear to the contrary to the senses, there is a perfect equality, identity, in the nature of things, of agent, subject, and object.
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OUPNEK'HAT 49.um, SCHAVANK.
No. 111
Pag. 403, lin. 2: SCHAVANK.
1.° [x] The title of Oupnek'hat, from the name [x] Schavank rek'heschir, the supreme man, who (below, p. 411) is said to have pronounced In Mahabar. (12 Porb. 2 part, p. 563 r. 570 r.) Savang, a high man, at the time of [x] Rajah Djammedjeh's nephew [x] Ardjen, [x] Djedashter's brother. Thus at the time of this Radjah, 17-19 before Chr. century, men are always referred to, the patriarchs of whom I mention in Oupnek'hat: which establishes the antiquity of the work.
2. War, slaughter, is here treated: and in Samskretic, to cross the savannah, to pierce, to pierce; schavam, corpse
Above, No. 120, p. 398: Rek'heschiran [x] Athrbad at the beginning [x] Douapar djak (Korban) go: in this Oupnek'hat, morning, noon, evening djak time they come to rek'heschiran and mokelan vessel. From these djaks (as I have already observed) perhaps four djaks (djogs), or periods of the Indians, originate.
Pag. 403, lin. 17, 18, 20: the same number of drops. . . . . over the fire ... at the same time the road ... you yourselves carry
The sacred talismans, taken from things offered in sacrifice, performed miracles, an ancient example.
Pag. 404 line 13, to be; read: future
Ibid. lin. 16, 17; page 405-411, lin. 12, 13: Pranou... his greatness is greater than all... he must have done (to do).
The new and magnificent name of Oum, from which everything begins, which contains everything, is itself the whole of nature, on the occasion of the war [x] Fereschtehha with Djenian, of which we have spoken several times, an encomium.
Pag. 405, no. 1, lin. 1: [x] Ghanim.
In India, Oi Marhatoe, by the common term Ghanim, robbers, they are so called because their horsemen traverse the regions less to occupy them than to plunder them (as the first Greeks [x]). Every year, after the spoils have been made, they return to their own after receiving tribute. The Moors, or Mohammedan chiefs, leaders, like the Romans and Europeans, having taken the booty at the same time and the country, did not abandon the abduction by force. Thus the vast empire of the Moguls was fused: so was the British-Indian one, not long, however, if by threatening signs, from which the English obtained such extensive possessions in the Indian Peninsula, from Pontus Adami [x] adjoining Ceylon, to Madras, in the whole Carnath 1 [Moniteur , 15 niv. an 10, London December 29 1801, from the Morning Chronicle, p. 419; Litter from Bombay, May 27, August 23. - He warns. 16 snow or 10; London December 29 1801, p. 423.], Caliagary and other Indian leaders, on the coast of Malabar, and even more powerful Mohammedans to the north (Lucknow), the movement will last only by exciting and renewing the pressure, it is right to believe. The English suffer from want of English soldiers. 200,300 Helvetii, Cattos, and Westphalians, that is, foreigners, mercenaries, hired by silver, oppose 15,000, 20,000 natives, vigorously fighting for their country alone. They are conquered, they conquer, with great danger, labor, and loss; the loss of one man, with relief only sought from afar, was greater than twenty Indians. Fire creeps. A great conflagration is being prepared: and the British administration, blinded by the profits of the present, is confidently treading on the ashes which have been badly asleep, oblivious of the former and recent revolutions on land and sea.
The Europeans hear the Marhatoe, the Arabs the Sunnite, less conveniently, as if he who lives by theft in a land stolen by theft, than he who, having been robbed, recovers his own land, or who demands tribute from a traveler armed, is a lesser robber.
The eight Vessels (above, p. 2), or Beschn, are beneficences, [x] to be well governed.
Pag. 406, lin. 28, penultimate, last; page 407, lin. 1: he drew all his figures, in [x] nim matrai... without a horn (matra)....
Oum, which in Him I hid, the universal and absolute Being, without parts, as it were, retreats, the Word is constantly hiding its action in the supreme and universal Father, having from Him, acting in Him; that is to say, the Word, without limit, roofed, invisible, whose operations and existence are forbidden to be scrutinized.
Pag. 406, no. 1, harp'o; read: harp ou
Pag. 407, lin. 12, 13: the work [x] korban [x] in the morning is all Pranou.
Then sat djak, pure, straight djak, was called the first korban, that is, morning. (Above, No. clxx, p. 398.)
Lin. 16, 19; at the time [x] korban [x] dou p'her.... when pronouncing harmony, as they came, they become (were) present. (Dar vakt korban dou p'her ba ahang khandan amadeh hazer schodand.)
This will be the douapar djak (djog), mentioned above, p. 398
In a similar manner, the talisman was cast from water in the sacrifice.
Pag. 408, lin. 20: oi Roudr.
Just as O You, because of your kindness in Fereschtah, so O Roudr, because of the destruction [x] brought by Djenian, they are brought here; and each divided into proper and contrary operations, and nevertheless, in the Indian system, where everything and nothing are one and the same, united together in time by a common and true attribute.
Lin. 23; [x] korban [x] in the evening (dar vakt korban scham).
This will be the kal djak, of which above, No. clxx, p. 398, no mention.
Ibid. lin. 27, page 409, lin. 1, 6: the heads of the cornuum palaerum [x] korban ut avulserun (sarhai schak guiai korbanra kandeh)... djakti ..... Pranou.
We are talking about the head of the spike, the grain of which was offered in the korban, or the herbs used for the sacrifice.
It is not added that in the first and second korban, [x] Djenian, with the help of this third Talisman, escaped victorious from Fereschtah; indeed, the measure of djakti, whose Pranou, or beginning of Oum, comes to the aid of these, and nothing in nature resists this supremely powerful name.
Pag. 409, lin. 1; measure of djakti
It must be observed that the measures or formulas of unification must always be mentioned in the same order (see above, No. clxx, p. 399, 400, T. I, No. 76, p. 361), even in the same company.
Lin. 20, 21: with his whole (intact) figure, which (as) I hid in him, two previous times (proceeding times)...
On the two first occasions, as if moved by venerable shame or jealousy, in the presence of Pranou, Beschn, and Roudr, he hid himself in that matrai. Here, before the sun, the source of light, heat, life of nature, the measure of time, with which harmony accords, is Brahm himself, offering himself the third korban, and the djenian are slaughtered to complete destruction. By which is signified, by creation, preservation, destruction, to work only in part, and to remain, as it were, hidden, sheltered, the word of God; and the universal harmony of things is such as to show itself openly, to explain, to expand.
Pag. 410, lin. 12, 16: His four horns... pronounce
See above, No. 130, p. 392, 402, exposition of the parts [x] of Pranou, or Oum, and of what belongs to it.
Lin. 18; seven sisters (a head [sar], each of the seven heads).
More precisely, sor, sound (sound), since the two heads [x] of Pranou have been mentioned before, and here he speaks specifically about the seven musical modes, modulations, schabd, Oupnek'hat. From this it is clear that from ancient times, among the Indians, there was a distribution of seven tones in music.
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