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.
knowledge of the supreme is enough by itself for its purpose; it is not like the part about rites, &c., which rites must be performed before they serve any useful purpose. The GZânakânda is enough by itself for understanding the Brahman. Sankara compares Gita, p. 113, and Kaṭha, P. 102.
* The Veda = the Brahman, as above, cf. Svetâsvatara, p. 372 and commentary; that which is to be known = the material world, which is a subject for human knowledge.
* Scil. understands the Veda—the Brahman.
* “The mind,’ says Nîlakaṇṭha ; literally, ‘that which is to be understood.’
* Because a real knowledge of it requires a knowledge of the Brahman. As to the next clause cf. inter alia Khandogya, p. 384; Brrhadâraṇyaka, p. 450.
5 This is the converse of the last sentence, as to which cf. Bṛihadâraṇyaka, p. 925. $ The supreme.
* The apparent contradiction is explained in the next sentence,
* Ie. the moon. This refers to the well-known sakhAandranyaya. As the small digit of the moon, which cannot be perceived by itself, is pointed out as being at the tip of a branch of a tree pointing towards the moon, so the Vedas are of use as pointing towards the Brahman, though inaccurately and imperfectly.
Knowledge of the supreme is enough on its own to achieve its purpose; it is not like the section on rites and so forth, where the rites must actually be performed before they serve any useful end. The GZânakânda is sufficient by itself for understanding the Brahman. Sankara compares Gita, p. 113, and Kaṭha, P. 102.
* The Veda = the Brahman, as above; cf. Svetâsvatara, p. 372 and commentary. That which is to be known = the material world, which is a subject for human knowledge.
* That is, the one who understands the Veda—the Brahman.
* "The mind," says Nîlakaṇṭha; literally, "that which is to be understood."
* Because a real knowledge of it requires a knowledge of the Brahman. As to the next clause cf. inter alia Khandogya, p. 384; Brrhadâraṇyaka, p. 450.
5 This is the converse of the last sentence, as to which cf. Bṛihadâraṇyaka, p. 925. $ The supreme.
* The apparent contradiction is explained in the next sentence,
* That is, the moon. This refers to the well-known śākhācandra-nyāya. Just as the faint crescent of the moon, which cannot be made out on its own, is located by looking along a tree branch that points toward it, so the Vedas serve to point us toward Brahman, even though they do so inaccurately and imperfectly.