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.
CHAPTER IV.
Dhṛitarâshṭra said:
O Sanatsugâta! since you have spoken these words of highest significance, relating to the Brahman, and of numerous forms‘, give me that advice which is excellent, and difficult to obtain in the midst of these created objects?. Such is my request, O youth!
analyser (the word is the same as the word for grammarian) is he who analyses objects, not words merely. Now the true analysis of objects reduces them all to the Brahman (cf. Khândogya, p. 407; Bṛihadâraṇyaka, p. 152); and the sage understands this, and makes the analysis accordingly, so he is rightly called an analyser.
* This again is not clear, and the discrepancies of the MSS. make it more perplexing. The meaning, I take to be, that a man may perceive all material things, such as the worlds, Bhôûr, &c. (as the commentators put it), but to be really omniscient, you must have knowledge of the truth—the Brahman. See Sabha Parvan, chapter V, stanza 7. And see, too, Bṛihadâraṇyaka, p. 613. ? P. 167 supra.
* ‘Hearing the Vedantas—Upanishads,’ &c., says Sankara. See note 2 supra, p. 173.
* Does this mean referring to many aspects of the Brahman? Sankara merely says nânârûpâ. Nîlakaṇṭha takes it differently, and as meaning that in which everything is elucidated ; ‘relating to the Brahman’ Nîlakaṇṭha takes to mean ‘leading to the Brahman,’ or ‘instrument for attaining to the Brahman.’
CHAPTER IV.
Dhṛitarâshṭra said:
O Sanatsujâta! Since you have spoken these words of highest significance, relating to the Brahman, and of numerous forms, give me that advice which is excellent, and difficult to obtain in the midst of these created objects. Such is my request, O youth!
The word for analyser is the same as the word for grammarian, but the analyser is one who analyses objects, not words alone. The true analysis of objects reduces them all to the Brahman (cf. Khândogya, p. 407; Bṛihadâraṇyaka, p. 152), and the sage understands this and makes his analysis accordingly—so he is rightly called an analyser.
* This passage is obscure, and the manuscript discrepancies make it more puzzling still. The meaning, I take it, is that a man may perceive all material things—such as the worlds, Bhôûr and so forth, as the commentators put it—but to be truly omniscient he must have knowledge of the truth, the Brahman. See Sabha Parvan, chapter V, stanza 7; and see also Bṛihadâraṇyaka, p. 613. † P. 167 supra.
* 'Hearing the Vedantas—Upanishads,' &c., says Sankara. See note 2 above, p. 173.
Does this mean referring to many aspects of the Brahman? Sankara merely says nânârûpâ. Nîlakaṇṭha takes it differently, understanding it to mean that in which everything is elucidated; and where Sankara says 'relating to the Brahman,' Nîlakaṇṭha takes this to mean 'leading to the Brahman,' or 'instrument for attaining to the Brahman.'