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.
Yagus texts; nor yet in the Atharvan texts, nor in the pure Sâman texts; nor yet, O king, in the Rathantara or Bṛihadratha’ hymns. It is seen in the self of a man of high vows”. It is invincible, beyond darkness’, it comes forth from within‘ at the time of destruction. Its form is more minute than the most minute (things), its form is larger even than the mountains*. That is the support* (of the universe); that is immortal; (that is) all things perceptible’. That is the Brahman, that is glory*. From that all entities were produced*, in that they are dissolved. All this shines forth as dwelling in it in the form of light*. And it is perceived by means of knowledge* by one who understands the self; on it depends this whole universe. Those who understand this become immortal.
* See Muir, ‘Sanskrit Texts, vol. i, p. 16; Tâṇḍya-brâhmaṇa, p. 838; Gita, p.90; and Kaushîtaki,p. 21. Bṛihadratha=Bṛihatsâman (?).
* The twelve great vows—knowledge, &c., mentioned above, see p. 167. Nîlakaṇṭha‘ha takes Mahâvrata to refer to the sacrifice of that name. It is described in the Aitareya Aranyaka. $ See Gita, p. 78, note 4.
* Cf. Gita, p. 82, and Îsopanishad, pire. > See Gita, p. 78, note 3. Cf. p. 113 > Kaṭha, pp. 99. " So Nîlakaṇṭha. The original word ordinarily means ‘ worlds,’
* Cf. Svetâsvatara, p. 347. Cf. the famous passage in the Taittirîya, p. 123: and also 9 Muṇḍaka, p. 280.
0 The explanations of the commentators are not quite clear as to the word ahné, ‘in the form of light,’ Probably the meaning is: The universe depends on the Brahman, and is, as it were, the light of the Brahman, Saṅkara compares the passages referred to at Gita, p. 112, note 1. # “Not by means of action,’ says Saṅkara,
Yajus texts; nor yet in the Atharvan texts, nor in the pure Sâman texts; nor yet, O king, in the Rathantara or Bṛihadratha hymns. It is seen in the self of a man of high vows. It is invincible, beyond darkness; it comes forth from within at the time of destruction. Its form is more minute than the most minute things; its form is larger even than the mountains. That is the support of the universe; that is immortal; that is all things perceptible. That is the Brahman, that is glory. From that all entities were produced; in that they are dissolved. All this shines forth as dwelling in it in the form of light. And it is perceived by means of knowledge by one who understands the self; on it depends this whole universe. Those who understand this become immortal.
* See Muir, Sanskrit Texts, vol. i, p. 16; Tâṇḍya-brâhmaṇa, p. 838; Gita, p. 90; and Kaushîtaki, p. 21. Bṛihadratha = Bṛihatsâman (?).
* The twelve great vows—knowledge, and the rest—mentioned above: see p. 167. Nîlakaṇṭha'ha takes Mahâvrata to refer to the sacrifice of that name, which is described in the Aitareya Aranyaka. $ See Gita, p. 78, note 4.
* Cf. Gita, p. 82, and Îsopanishad, pire. > See Gita, p. 78, note 3. Cf. p. 113 > Kaṭha, pp. 99. " So Nîlakaṇṭha. The original word ordinarily means 'worlds,'
* Cf. Svetâsvatara, p. 347. Cf. the famous passage in the Taittirîya, p. 123: and also 9 Muṇḍaka, p. 280.
0 The commentators' explanations of the word ahné, 'in the form of light,' are not entirely clear. The meaning is probably this: the universe depends on the Brahman and is, as it were, the light of the Brahman. Saṅkara compares the passages referred to at Gita, p. 112, note 1. # 'Not by means of action,' says Saṅkara,