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.
Dhṛitarâshṭra said :
If, O acute sir! the Vedas are not able to save one who understands the Vedas, then whence is this eternal talk‘ of the Brâhmaṇas ?
Sanatsugâta said :
O you of great glory! this universe becomes manifest through his special forms—names 5 and the rest The Vedas proclaim (his form) after describing (it) wellf, and (they also) state his difference from the universe. For thatf are this penance and sacrifice prescribed. By these a learned man acquires merit, and afterwards destroying sin by merit*, he has his self illuminated by knowledge. By knowledge the learned man attains ee see eee ee CS the self. But, on the other hand, one who wishes for the fruit—heaven*—takes with him 5 all that he has done in this (world), enjoys it in the next, and then returns to the path‘ (of this world). Penance is performed in this world; the fruit is enjoyed elsewhere. But the penance of Brâhmaṇas is further developed*; that of others remains only as much (as when first performed).
* Le. one who parades his piety. ? Le. hypocritically.
* Le. do not rise to his memory—Nîlakaṇṭha, citing Gita, | p. 78 supra.
* Scil. about the veneration due to one who has studied the Vedas—Nîlakaṇṭha, citing one or two passages in point.
* The universe consists of ‘names and forms, the reality being the Brahman only. Cf. Khândogya, p. 407 seq. ‘ Sankara refers to Taittirîya-upanishad, p. 68; Khândogya, Pp. 596 seq. &c. " Sankara takes this to mean ‘sages,’ who, according to him, — state the difference. He quotes Parâsara for this. $ Le. the Brahman, that is to say, for attaining to it. Penance= kândrayana and other observances; sacrifice=gyotishtoma, &c.
* Cf. p.158 supra, and Taittiriya-âraṇyaka, p. 888.
Dhṛitarâshṭra said:
If, O acute sir, the Vedas cannot save someone who understands them, then where does this endless talk of the Brâhmaṇas come from?
Sanatsujâta said:
O you of great glory! This universe becomes manifest through his special forms—names 5 and the rest. The Vedas proclaim his form after describing it well, and they also state his difference from the universe. For that are this penance and sacrifice prescribed. By these a learned man acquires merit, and afterwards, destroying sin by merit, he has his self illuminated by knowledge. By knowledge the learned man attains the self. But one who wishes for the fruit—heaven 5—takes with him all that he has done in this world, enjoys it in the next, and then returns to the path of this world. Penance is performed in this world; the fruit is enjoyed elsewhere. But the penance of Brâhmaṇas is further developed; that of others remains only as much as when first performed.
* I.e., one who parades his piety. † I.e., hypocritically.
* That is, do not rise to his memory—Nîlakaṇṭha, citing Gita, | p. 78 supra.
* That is, about the veneration due to one who has studied the Vedas—Nîlakaṇṭha, citing one or two passages in point.
The universe consists of "names and forms," the reality being the Brahman only. Cf. Khândogya, p. 407 seq. ¹ Sankara refers to Taittirîya-upanishad, p. 68; Khândogya, pp. 596 seq. &c. ² Sankara takes this to mean "sages," who, according to him, state the difference. He quotes Parâsara for this. ³ I.e. the Brahman, that is to say, for attaining to it. Penance = kândrayana and other observances; sacrifice = gyotishtoma, &c.
* Cf. p.158 supra, and Taittiriya-âraṇyaka, p. 888.