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.
1 Those deluded by worldly objects; ‘this’ means ‘heedlessness.’
2 Sankara cites a stanza from Manu, which says that king Yama Vaivasvata dwells in the heart of every one. Cf. Aitareya-upanishad, p.187. The following clause he understands to contain two epithets of Yama, meaning ‘immortal, and intent on the Brahman.’ I follow Nîlakaṇṭha, but not very confidently. ® Cf. Gîtâ, p. 57. Here we have the developments, the varying forms, of death or heedlessness.
* Le. paths contrary to Srutis and Smritis.
5 Concentration of mind on the self or Brahman. ® J.e. the egoism spoken of before.
7 Le. to this mortal world. Cf. Gita, p. 84, and Bṛihadaraṇyaka, pp. 855, 856. There = from the next world. Sankara says, ‘having lived there.’
8 [i.e. the senses. Cf. Gita, p. 123, and inter alia Îsopanishad, p. 10.
9 Cf. Katha, p. 129, and Bṛihadaraṇyaka, p. 880.
10 Le. the fruit. Cf. Kaṭha, p. 155, and Muṇḍaka, p. 317.
1 Those deluded by worldly objects; 'this' means 'heedlessness.'
2 Sankara quotes a stanza from Manu stating that king Yama Vaivasvata dwells in the heart of every person. Cf. Aitareya-upanishad, p. 187. The clause that follows he takes to contain two epithets of Yama, meaning "immortal, and intent on the Brahman." I follow Nîlakaṇṭha, though without great confidence. ® Cf. Gîtâ, p. 57. Here we have the developments, the varying forms, of death or heedlessness.
* That is, paths contrary to Srutis and Smritis.
5 Concentration of mind on the self or Brahman. ® That is, the egoism spoken of before.
7 I.e. to this mortal world. Cf. Gita, p. 84, and Bṛihadaraṇyaka, pp. 855, 856. There = from the next world. Sankara says, 'having lived there.'
8 [i.e. the senses. Cf. Gita, p. 123, and inter alia Îsopanishad, p. 10.
9 Cf. Katha, p. 129, and Bṛihadaraṇyaka, p. 880.
10 I.e. the fruit. Cf. Kaṭha, p. 155, and Muṇḍaka, p. 317.