The UpanishadsУпанишады
1 passageотрывков: 1
Each date opens its day beside the list, with these passages marked.Каждая дата открывает свой день рядом со списком, где отрывки этого автора отмечены.
7. Есть один высший разум, превосходящий все человеческие умы. Он далек и близок. Он выше всех миров и вместе с тем проникает во всё существующее.
Человек, который видит, что все вещи содержатся в высшем духе, и что высший дух проникает все существа, не может относиться с презрением ни к какому существу.
Для того, для кого все духовные существа одинаковы с высшим, не может быть места для заблуждения или для печали.
Те, кто исполняют одни обряды, находятся в густом мраке, но те, кто предаются только бесплодным размышлениям о высшем разуме, находятся в еще большей темноте.
7. There is one supreme reason that surpasses all human minds. It is far and it is near. It is above all worlds and at the same time pervades all that exists.
The man who sees that all things are contained in the supreme spirit, and that the supreme spirit pervades all beings, cannot regard any being with contempt.
For one to whom all spiritual beings are the same as the supreme, there can be no place for delusion or for sorrow.
Those who perform only rites are in dense gloom, but those who give themselves only to barren meditations on the supreme reason are in still greater darkness.
From Isha Upanishad · reworded by Tolstoy (more).
What changedConway’s “one supreme Mind which transcends all other intelligences,” the gods in the Sanskrit, becomes a reason “that surpasses all human minds,” and “it pervades the system of worlds, and is yet infinitely beyond it” becomes “It is above all worlds and at the same time pervades all that exists”; Conway’s question, “what room is there for delusion of mind or for sorrow?”, becomes a statement, and “on the supreme reason” is added to the “fruitless speculation.”
What Tolstoy read · The Sacred AnthologyThere is one supreme Mind which transcends all …
… distant, yet near ; it pervades the system of worlds, and is yet infinitely beyond it.
The man who considers all beings as existing even in the Supreme Spirit, and the Supreme Spirit as pervading all beings, henceforth views no creature with contempt.
They who are ignorantly devoted to the mere ceremonies of religion are fallen into thick darkness, but they have a thicker gloom who are solely attached to fruitless speculation.
Source text: archive.orgOriginal · Sanskritतदेजति तन्नैजति तद्दूरे तद्वन्तिके
यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति
तत्र को मोहः कः शोक एकत्वमनुपश्यतः
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते
Source text: sa.wikisource.orgIn English · F. Max Müller, 1879It is inside of all this, and it is outside of all this.
And he who beholds all beings in the Self, and the Self in all beings, he never turns away from it …
… what sorrow, what trouble can there be to him who once beheld that unity ?
All who worship what is not real knowledge (good works), enter into blind darkness : those who delight in real knowledge, enter, as it were, into greater darkness.
Source text: archive.orgAnother translation · The Works of Sir William JonesThey who are ignorantly devoted to the mere ceremonies of religion are fallen into thick darknefs, but they furely have a thicker gloom …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Isha Upanishad (Īśāvāsya), vv. 4–7, 9; Conway (1874), p. 76, no. CXXV, Mind in Nature, margin 'Hindu. Isavasgam. (An Upanishad from Yagur Veda.)'.
The four paragraphs of Conway's 'Mind in Nature' (no. CXXV) in his order, leaving out his last sentence ('That diviner Sun…'). Conway abridges Sir William Jones's version of the Isha Upanishad (Works, 1807, vol. XIII, 'Isavasyam; or, an Upanishad from the Yajur Veda'), and Tolstoy's signature renders Conway's margin, 'An Upanishad from Yagur Veda'. His Russian follows Conway: 'fruitless speculation' («бесплодным размышлениям») is Conway's, where Jones has 'speculative science'. Tolstoy changes the first paragraph: 'one supreme Mind which transcends all other intelligences' becomes «один высший разум, превосходящий все человеческие умы» (surpassing all human minds), where Jones's 'divine intelligences' are the Sanskrit devas, the gods; 'Moving, it cannot be shaken' is left out; and 'it pervades the system of worlds, and is yet infinitely beyond it' becomes «Он выше всех миров и вместе с тем проникает во всё существующее» (it is above all worlds and at the same time penetrates all that exists). The second paragraph is close. In the third, Conway's question 'what room is there for delusion of mind or for sorrow?' becomes a statement. In the fourth, 'ignorantly' is left out and «о высшем разуме» (about the supreme reason) is added to the fruitless speculation. The Sanskrit of v. 9 says that those who worship avidyā (not-knowledge) enter blind darkness, and those who delight in vidyā (knowledge) a greater darkness (Max Müller); Max Müller's gloss on not-knowledge, '(good works)', gives the reading of it as rites that Jones followed. Not in Thoughts of Wise Men (1903).