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.
ES Le en regard to the subject of understanding the supreme self. I understand him to be a Brâhmaṇa who is ingenious, and explains¹ (Vedic texts). He who apprehends (those texts) thus’, does verily know that supreme (principle). One should not go in search of it among (things) antagonistic* to it at all. Not looking (for him there) one sees that Lord by means of the Veda*. Remaining quiet, one should practise devotion, and should not even form a wish in the mind*. To him the Brahman presents itself, and directly afterwards he attains to the perfect’ (one). By taciturnity⁷, verily, does one become a sage; (one does) not (become) a sage by dwelling in a forest⁸. And he is called the highest sage, who understands that indestructible (principle). One is called an analyser* (also) in consequence of analysing all objects. The analysis (is) from that as the root; and as he makes (such an) analysis, hence is he so (called). The man who sees the worlds directly sees everything’. A Brâhmasa, verily, adhering to the truth, understands it, and becomes omniscient. I say to you, O learned man! that adhering to knowledge and the rest? in this way, one sees the Brahman, O Kshatriya! by means of a course (of study) in the Vedas *.
? Scil. in the manner just indicated. ? As giving an idea of the Brahman. The first step to a knowledge of the Brahman is to ‘hear’ about it from Vedic texts. Cf. Bṛihadaraṇyaka, p. 925. $ Such as the body, the senses, &c., which must be distinguished as quite distinct from the self, though most often confounded with it.
* Such passages, namely, as ‘Thou art that, I am the Brahman,’ &c. ° About the objects of the senses. Âc. Kâsha, p. 155.
7 Cf. Khandogya, p. 516. The Bhûman there is the same as the Bahu here, viz. the Brahman. Śaṅkara says expressly in his comment on the Upanishad text, that Bahu and Bhûman, among other words, are synonyms.
8 Self-restraint, as explained before at p. 163. ® Though this is not unimportant, as may be seen from the contrast between town and forest at Æ’Aândogya, p. 340. See also Maitrî, p. 100; Muṇḍaka, p. 240. As to the ‘highest sage,’ see Bṛihad-âraṇyaka, p. 899, where the passage about ‘sacrifice, gift, penance’ should be compared with Gita, p. 122.
1 The construction in the original is not quite clear. I understand the sense to be as follows: In the science of the soul, the
In regard to the subject of understanding the supreme self, I understand him to be a Brâhmaṇa who is ingenious and explains¹ Vedic texts. Whoever apprehends those texts in this way truly knows that supreme principle. One should not go looking for it among things antagonistic* to it at all. Not looking there, one sees that Lord by means of the Veda*. Remaining quiet, one should practise devotion, and should not even form a wish in the mind*. To such a person the Brahman presents itself, and directly afterwards he attains to the perfect* one. By taciturnity⁷, and not by dwelling in a forest⁸, does one become a sage. And he is called the highest sage who understands that indestructible principle. One is also called an analyser* on account of analysing all objects. The analysis has that as its root, and because he makes such an analysis, he is called by that name. The man who sees the worlds directly sees everything¹. A Brâhmasa, adhering to the truth, understands it and becomes omniscient. I say to you, O learned man, that by adhering to knowledge and the rest² in this way, one sees the Brahman, O Kshatriya, by means of a course of study in the Vedas*.
? That is, in the manner just indicated. ? As giving an idea of the Brahman. The first step toward knowledge of the Brahman is to 'hear' about it from Vedic texts. Cf. Bṛihadaraṇyaka, p. 925. $ Such as the body, the senses, and so on, which must be recognized as entirely distinct from the self, even though they are most often confused with it.
* Such passages as 'Thou art that,' 'I am the Brahman,' and so on. ° Concerning the objects of the senses. Âc. Kâsha, p. 155.
7 Cf. Khandogya, p. 516. The Bhûman there is the same as the Bahu here, namely the Brahman. Śaṅkara states explicitly in his commentary on the Upanishad text that Bahu and Bhûman, along with other words, are synonyms.
8 Self-restraint, as explained earlier at p. 163. ® Though this is not unimportant, as can be seen from the contrast between town and forest at Æ'Aândogya, p. 340. See also Maitrî, p. 100; Muṇḍaka, p. 240. On the 'highest sage,' see Bṛihad-âraṇyaka, p. 899, where the passage about 'sacrifice, gift, penance' should be compared with Gita, p. 122.
1 The construction in the original is not quite clear. I understand the sense to be as follows: In the science of the soul, the