The Bhagavadgîtâ, with the Sanatsugâtîya and the Anugîtâ — SBE Vol. 8 (trans. K. T. Telang, 1882)
The translator’s English as printed (K. T. Telang). The original-language text is not held; names are romanised as the translator printed them.
Vidura said :
I am born of a Sûdra womb, and do not like to say more than what (I have said). But the intelligence of that youth, I believe to be eternal*. He who has come of a Brâhmaṇa womb, even though he may proclaim a great mystery, does not thereby become liable to the censure of the gods. Therefore do I say this to you.
Dhṛitarâshṭra said:
Do you, O Vidura! speak to the ancient Sanitana for me, so that there may be a meeting even here, between (myself in) this body (and him).
Vaisampayana said
(Then) Vidura meditated on that sage whose vows are laudable*. And he, too, O descendant of Bharata! knowing of such meditation, made his appearance. And he*, too, received him with the ceremonies prescribed in the ordinances. After he had been comfortably seated, and had taken rest, Vidura then spoke to him: ‘ Venerable sir! there is some doubt in Dhṛitarâshṭra’s mind, which cannot explained by me. Do you be pleased to explain (it) tohim. Hearing it (explained), this lord of men may cross beyond all misery, so that gain and loss’, (what is) agreeable and (what is) odious, old age and death, fear and vindictiveness, hunger and thirst, frenzy and worldly greatness, disgust and also laziness, desire and wrath, ruin and prosperity, may not trouble him.’
* Le., I suppose, never-failing, and such as can deal with all sorts of topics. Sanatkumâra, it need scarcely be stated, is the teacher of Narada in the famous dialogue in the Khândogyopanishad, p. 473.
* Vaisampâyana is the narrator of the grand story of which pieces like the present form parts.
* The reading is sometimes different, so as to mean ‘of rigid vows,’ as at Gita, p. 61 supra.
* The pronouns here are too numerous. Does ‘he’ here refer to Dhṛitarâshṭra? Vidura seems more likely, though the express mention of him in the next sentence might be treated as pointing the other way.
Vidura said:
I was born of a Sûdra womb, and I prefer to say no more than I have said. But that youth's intelligence, I believe, is eternal. One who has come of a Brâhmaṇa womb may proclaim even a great mystery without incurring the censure of the gods. That is why I say this to you.
Dhṛitarâshṭra said:
Do speak to the ancient Sanitana on my behalf, O Vidura, so that a meeting may take place here, between this body of mine and him.
Vaisampayana said
Then Vidura meditated on that sage whose vows are laudable. And he, too, O descendant of Bharata! knowing of such meditation, made his appearance. And he, too, received him with the ceremonies prescribed in the ordinances. After he had been comfortably seated and had rested, Vidura spoke to him: 'Venerable sir! there is a doubt in Dhṛitarâshṭra's mind that I cannot resolve. Please be so good as to explain it to him. Hearing it explained, this lord of men may pass beyond all misery, so that gain and loss, what is agreeable and what is odious, old age and death, fear and vindictiveness, hunger and thirst, frenzy and worldly greatness, disgust and laziness, desire and wrath, ruin and prosperity, may trouble him no more.'
* That is, I suppose, never-failing, and capable of dealing with all sorts of topics. Sanatkumâra, it need scarcely be stated, is the teacher of Narada in the famous dialogue in the Khândogyopanishad, p. 473.
* Vaisampâyana is the narrator of the grand story of which pieces like the present form parts.
* The reading sometimes differs, giving the meaning 'of rigid vows,' as at Gita, p. 61 above.
* The pronouns here are too numerous. Does 'he' here refer to Dhṛitarâshṭra? Vidura seems more likely, though the express mention of him in the next sentence might be treated as pointing the other way.