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 VI.
That pure’, great light*, which is radiant; that great glory*; that, verily, which the gods worship*; that by means of which the sun shines forth⁵— that eternal divine being is perceived by devotees. From (that) pure (principle) the Brahman* is produced; by (that) pure (principle) the Brahman is developed’; that pure (principle), not illumined among all radiant (bodies), is (itself) luminous and illuminates (them). That eternal divine being is perceived by devotees. The perfect is raised out of the perfect. It (being raised) out of the perfect is called the perfect. The perfect is withdrawn from the perfect, and the perfect only remains*. That eternal divine being is perceived by devotees.
! Free from ignorance and other taints. See Katha, p. 144.
* Śaṅkara compares Kaṭha, p. 142. See, too, Muṇḍaka, p. 303; and note 4 infra.
* Svetâsvatara, p. 347, and p. 180 supra.
* Śaṅkara refers to Bṛihadâraṇyaka, p. 887.
5 Cf. Gita, p. 112, note 1.
* ‘Named Hiranyagarbha,’ Śaṅkara. Cf. Gita, p. 107; Svetâsvatara, p.354; Mundaka, p. 309; Maitri, p. 130; Taitt. Aram. p. 894.
7 ‘In the form of Virâg says Śaṅkara. As to these two, cf. Muṇḍaka, pp. 270-272; and Śaṅkara’s and Anandagiri’s notes there. See also Svetâsvatara, PP. 324, 325; and Nṛisimha Tâpinî, pp. 233, 234; Colebrooke, Essays, pp. 344, 368 (Madras reprint). The Virâg corresponds rather to the gross material world viewed as a whole; the Hiraṇyagarbha to the subtle elements similarly viewed, an earlier stage in the development. Cf. the Vedantasara.
* Cf. Mundaka, p. 303, and Gita, p. 112.
* The individual self is part of the supreme (Gita, p. 112); perfect =not limited by space, time, &c.; as being part of a thing perfect in its essence, the individual soul also is perfect. The individual self is withdrawn from the perfect, viz. the whole aggregate of body, senses, &c. presided over by the self, and when s0 withdrawn it appears to be the pure self only. Cf. Bṛihadâraṇyaka, p. 948.
CHAPTER VI.
That pure, great light which is radiant; that great glory; that which the gods themselves worship; that by means of which the sun shines forth⁵— that eternal divine being is perceived by devotees. From that pure principle Brahman is produced; by that pure principle Brahman is developed; that pure principle, itself unillumined among all radiant bodies, is luminous and illuminates them. That eternal divine being is perceived by devotees. The perfect is raised out of the perfect. What is raised out of the perfect is itself called the perfect. The perfect is withdrawn from the perfect, and the perfect alone remains. That eternal divine being is perceived by devotees.
Free from ignorance and other taints. See Katha, p. 144.
* Śaṅkara compares Kaṭha, p. 142. See also Muṇḍaka, p. 303; and note 4 below.
* Svetâsvatara, p. 347, and p. 180 above.
* Śaṅkara refers to Bṛihadâraṇyaka, p. 887.
5 Cf. Gita, p. 112, note 1.
* 'Named Hiranyagarbha,' Śaṅkara. Cf. Gita, p. 107; Svetâsvatara, p. 354; Mundaka, p. 309; Maitri, p. 130; Taitt. Aram. p. 894.
7 'In the form of Virâj,' says Śaṅkara. On these two, cf. Muṇḍaka, pp. 270-272, and the notes by Śaṅkara and Anandagiri there. See also Svetâsvatara, pp. 324, 325; Nṛisimha Tâpinî, pp. 233, 234; and Colebrooke, Essays, pp. 344, 368 (Madras reprint). The Virâj corresponds more precisely to the gross material world considered as a whole; the Hiraṇyagarbha corresponds to the subtle elements similarly considered, an earlier stage in the development. Cf. the Vedantasara.
* Cf. Mundaka, p. 303, and Gita, p. 112.
* The individual self is part of the supreme (Gita, p. 112); perfect = not limited by space, time, etc. Because it is part of something perfect in its essence, the individual soul is also perfect. The individual self is withdrawn from the perfect — that is, from the whole aggregate of body, senses, and so on that the self presides over — and when s0 withdrawn it appears as the pure self alone. Cf. Bṛihadâraṇyaka, p. 948.