18Mayмая · 18-е мая
Нельзя сказать, что сознание божественности своей души дает могущество. Сознание это поднимает человека в ту область, в которой нет уже понятия силы и слабости, следовательно — могущества.
It cannot be said that the consciousness of the divinity of our soul gives power. This consciousness lifts us into a realm where there is no longer any notion of strength and weakness, and so none of power.
1. Небо ближе, чем земля, к людям, очистившим свои души и свободным от сомнения.
Даже те, которые имеют всё то знание, которое можно получить от пяти чувств, не найдут в нем выгоды, если они не знают истинную природу вещей.
Истинное знание относительно всякой вещи есть понимание о том, чтò в этой вещи есть истинное существо.
1. Heaven is nearer than earth to people who have purified their souls and are free from doubt.
Even those who have all the knowledge that can be had from the five senses will find no profit in it if they do not know the true nature of things.
True knowledge concerning anything is the understanding of what, in that thing, is its true being.
From Tirukkural · close to the original .
Original · Tamilஐயத்தின் நீங்கித் தெளிந்தார்க்கு வையத்தின் வானம் நணிய துடைத்து.
ஐயுணர்வு எய்தியக் கண்ணும் பயமின்றே மெய்யுணர்வு இல்லா தவர்க்கு.
எப்பொருள் எத்தன்மைத் தாயினும் அப்பொருள் மெய்ப்பொருள் காண்பது அறிவு.
Source text: ta.wikisource.orgIn English · W. H. Drew (1840) and John Lazarus, 1885Heaven is nearer than carth to those men of purified minds who are freed from doubt.
Even those who have all the knowledge which can be attained - by the five sonses, will derive no benefit from it, if they are without a knowledge of the true nature of things.
(True) knowledge is the perception concerning every thing of whatever kind, that that thing is the true thing.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Tirukkural, ch. 36 (Knowledge of the True), couplets 353-355.
Three consecutive couplets, close to Drew's English in the 1885 edition: 'Heaven is nearer than earth to those men of purified minds who are freed from doubt' (the scan reads 'carth'); 'Even those who have all the knowledge which can be attained by the five senses, will derive no benefit from it, if they are without a knowledge of the true nature of things'; '(True) knowledge is the perception concerning every thing of whatever kind, that that thing is the true thing.' Tolstoy makes the last «понимание о том, что в этой вещи есть истинное существо» (understanding what in this thing is the true being). His Russian follows this translation word for word in 354, so it, or a book quoting it, was his source, as in November (11-19.1). Not in Conway or in Thoughts of Wise Men (1903).
2. Пусть не думают, что для души есть другое рождение помимо познания истинного существа.
Те, кто вступил на этот путь, уже не возвращаются.
2. Let no one think that there is any other birth for the soul besides the knowledge of the true being.
Those who have entered on this path return no more.
From Tirukkural · reworded by Tolstoy .
What changedThe Kural says that one who “has known the true being” is not born again; in Tolstoy there is no “other birth for the soul besides the knowledge of the true being,” so the knowledge itself becomes the soul’s birth.
Original · Tamilகற்றீண்டு மெய்ப்பொருள் கண்டார் தலைப்படுவர் மற்றீண்டு வாரா நெறி.
ஓர்த்துள்ளம் உள்ளது உணரின் ஒருதலையாப் பேர்த்துள்ள வேண்டா பிறப்பு.
Source text: ta.wikisource.orgIn English · W. H. Drew (1840) and John Lazarus, 1885They, who in this birth have learned to know the truce being, cuter the road which returns not into this world.
Let it not be thought that there is another birth for him whose mind having thoroughly considered (all it has been taught), has known the true being.
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. Tirukkural, ch. 36 (Knowledge of the True), couplets 357 and 356.
Two couplets in reverse order, the first changed in sense. Drew's 357: 'Let it not be thought that there is another birth for him whose mind having thoroughly considered (all it has been taught), has known the true being', that is, one who knows the true being will not be born again. Tolstoy writes «Пусть не думают, что для души есть другое рождение помимо познания истинного существа» (let no one think there is another birth for the soul besides knowing the true being): the knowing becomes the soul's only birth. Then 356, 'They, who in this birth have learned to know the true being, enter the road which returns not into this world' (the scan reads 'truce being' and 'cuter'), shortened to «Те, кто вступил на этот путь, уже не возвращаются» (those who have entered on this path return no more).
3. Человек есть существо могущественное, и тот, кто сознает могущество своей души и знает, что он слабеет, когда ищет силу вне себя, — тот, обуздав тело и дух, делается истинным властелином, идет прямо и совершает чудеса. Он похож на человека, который, стоя на своих ногах, естественно сильнее упавшего на землю.
3. Man is a powerful being, and he who is conscious of the power of his soul and knows that he grows weak when he seeks strength outside himself — he, having bridled body and spirit, becomes a true ruler, walks straight, and works miracles. He is like a man who, standing on his own feet, is naturally stronger than one who has fallen to the ground.
From Self-Reliance, in Essays, First Series · reworded by Tolstoy .
What changedThrowing himself “unhesitatingly on his thought” becomes “having bridled body and spirit,” “power is inborn” becomes “the power of his soul,” and “a man who stands on his head” becomes one “who has fallen to the ground.” †
† An intermediate translation may have made this change.
Emerson’s own wordsHe who knows that power is inborn, that he is weak because he has looked for good out of him and elsewhere, and so perceiving, throws himself unhesitatingly on his thought, instantly rights himself, stands in the erect position, commands his limbs, works miracles; just as a man who stands on his feet is stronger than a man who stands on his head.
Source text: gutenberg.orgDetails
The words shown were found, word for word, in the saved source text. Self-Reliance, in Essays, First Series (1841), The end of the next-to-last paragraph, after 'It is only as a man puts off all foreign support and stands alone that I see him to be strong and to prevail'.
Reworded throughout. Tolstoy opens with a clause not in the passage, 'Man is a mighty being' (Человек есть существо могущественное). 'He who knows that power is inborn' becomes 'he who is conscious of the might of his soul'; 'that he is weak because he has looked for good out of him and elsewhere' becomes 'knows that he grows weak when he seeks strength outside himself'; 'throws himself unhesitatingly on his thought, instantly rights himself, stands in the erect position, commands his limbs' becomes 'having bridled body and spirit, becomes a true master, walks straight' (обуздав тело и дух, делается истинным властелином, идет прямо); 'works miracles' is kept. 'A man who stands on his head' becomes 'one who has fallen to the ground' (упавшего на землю), and Tolstoy adds 'naturally'. Whether the changes are Tolstoy's or those of the Russian Self-Reliance of 1904 («О доверии к себе», named in the Jubilee list) was not checked; that translation was not consulted. No printable.
4. У тебя спросят: почему ты знаешь бога? Отвечай: потому что он в моем сердце. Если бы это была неправда, люди были бы совершенно беспомощны. Смотри на самосущего не этими твоими глазами, а глазами твоего сердца. Разве может знать бога тот, кто не знает сам себя? Истинное самосознание есть знание бога.
4. You will be asked: How do you know God? Answer: Because he is in my heart. If this were not true, people would be utterly helpless. Look on the Self-existent not with these eyes of yours, but with the eyes of your heart. Can one who does not know himself know God? True self-consciousness is the knowledge of God.
From The Desatir, Book of the Prophet Jemshid · reworded by Tolstoy .
What changed“By what descendeth on the heart” becomes “Because he is in my heart”: what comes down upon the heart becomes God dwelling in it.
What Tolstoy read · The Sacred AnthologyThou wilt be asked, ' By what dost thou know God '? ' Say, ' By what descendeth on the heart, ' For could that be proved false, souls would be utterly helpless.
Say unto mankind, ' Look not upon the self-existent with this eye ; ask for another eye — the eye of the heart.
How can he who knoweth not himself know the Lord ?
True self-knowledge is knowledge of God …
Source text: archive.orgIn English · Mulla Firuz bin Kaus, with Jonathan Duncan, 1818Thou wilt be asked. By what dost thou know God.
Say, By what descendeth on the heart.
Say unto mankind, Look not upon the Self- Existent with this eye : ask for another eye.
True Self-knowledge is knowledge of God …
Source text: archive.orgDetails
The words shown were found, word for word, in the saved source text. The Desatir, Book of the Prophet Jemshid, vv. 48-50, 69 (with its commentary), 78-79; Conway (1874), no. LX, The Heart, p. 39.
Conway's section from the Book of Jemshid, shortened and changed at its centre. Conway: 'Thou wilt be asked, "By what dost thou know God?" Say, "By what descendeth on the heart." For could that be proved false, souls would be utterly helpless.' Tolstoy: «почему ты знаешь бога? Отвечай: потому что он в моем сердце» (because he is in my heart): knowledge that descends on the heart becomes God dwelling in it, and 'souls' becomes «люди» (people). He leaves out Conway's next three sentences (the hidden knowledge that would make men tremble, the shining of knowledge, 'O Jemshid! thou seest God in his servant'), then keeps 'Look not upon the self-existent with this eye; ask for another eye, the eye of the heart' as «глазами твоего сердца» (with the eyes of your heart), and 'How can he who knoweth not himself know the Lord? True self-knowledge is knowledge of God' closely. Conway took 'the eye of the heart' from the Desatir's commentary on v. 69. On the Desatir, see 5-3.5.
5. Кто может тебе сделать что-нибудь дурное и кто может быть могущественнее тебя, когда ты соединишься с богом? И ты можешь сделать это.
5. Who can do you any harm, and who can be more powerful than you, when you unite with God? And you can do this.
6. Одно мы знаем или можем знать, если захотим, а именно, что сердце и совесть человека божественны, что в отрицании зла и признании добра человек сам является воплощенным божеством, что его радость в любви, его страдания в гневе, его негодование при виде несправедливости, его слава в самопожертвовании являются вечными, неоспоримыми доказательствами его единства с верховным властелином.
6. One thing we know, or can know if we wish, namely, that the heart and conscience of man are divine, that in rejecting evil and acknowledging good man is himself divinity incarnate, that his joy in love, his suffering in anger, his indignation at the sight of injustice, his glory in self-sacrifice are eternal, incontestable proofs of his unity with the Supreme Ruler.
From Fors Clavigera, Letter LIII · reworded by Tolstoy .
What changed“In his perception of evil” becomes “in rejecting evil,” and “his unity with a great Spiritual Head” becomes “his unity with the Supreme Ruler.” †
† An intermediate translation may have made this change.
John Ruskin’s own wordsOne thing we know, or may know, if we will,—that the heart and conscience of man are divine; that in his perception of evil, in his recognition of good, he is himself a God manifest in the flesh; that his joy in love, his agony in anger, his indignation at injustice, his glory in self-sacrifice, are all eternal, indisputable proofs of his unity with a great Spiritual Head; …
Source text: gutenberg.orgTolstoy’s own version · Мысли мудрых людей на каждый деньОдно мы знаем или можем знать, если захотим, а именно, что сердце и совесть человека божественны, что в отрицании зла и признании добра человек сам является воплощенным божеством; …
Source text: tolstoy.ruDetails
The words shown were found, word for word, in the saved source text. Fors Clavigera, Letter LIII (Brantwood, Good Friday, 1875), Letter LIII, after 'in which we have chosen to live as swine'.
The first half of Ruskin's sentence, its words changed in three places. 'in his perception of evil' becomes 'in the rejection of evil' (в отрицании зла); 'a God manifest in the flesh' becomes 'an incarnate deity' (воплощенным божеством); 'his unity with a great Spiritual Head' becomes 'his unity with the supreme Ruler' (с верховным властелином). 'his agony in anger' is 'his suffering in anger', and 'are all eternal' loses 'all'. Thoughts of Wise Men (1903, 5 January) has the same wording and goes on with the rest of Ruskin's sentence ('that in these, and not merely in his more availing form … he is king over the lower animate world', and the hallowing of the Father's Name); the Circle ends at 'Ruler'. The Jubilee commentary on Thoughts of Wise Men names the source of its Ruskin: L. P. Nikiforov's Russian selection (Posrednik, 1902), not found online, so the changed words may be Nikiforov's. No printable.
Человек, признающий божественность своей души и живущий ею, имеет всё то, чего может желать для своего блага.
Those who acknowledge the divinity of their soul and live by it have all that they can wish for their good.
Tolstoy TodayТолстой сегодня · tolstoytoday.org/may/18