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.
(From the Brahman), the waters² (are produced); and then from the waters, the gross body. In the space within that*, dwelt the two divine (principles). Both enveloping the quarters and sub-quarters, support earth and heaven’. That eternal divine being is perceived by devotees. The horse‘(-like senses) lead towards heaven him, who is possessed of knowledge and divine, (who is) free from old age, and who stands on the wheel of this chariot(-like body), which is transient, but the operations of which are imperishable⁵. That eternal divine being* is perceived by devotees. His form has no parallel”; no one sees him with the eye’. Those who apprehend him by means of the understanding, and also the mind and heart, become immortal*. That eternal divine being is perceived by devotees. The currents of twelve collections 1, supported by the Deity, regulate the honey*; and those who follow after it move about in (this) dangerous (world). That eternal divine being is perceived by devotees. The bee“ drinks that accumulated honey for half a month’. The Lord created the oblation for all beings*. That eternal divine being is perceived by devotees. Those who are devoid of wings’, coming tations. Probably the meaning he gives here is the best. Mind and understanding have been explained at Gita, p. 87. The heart is the place within, where the self is said to be, and it may be taken as indicating the self, the meaning would then be—a direct consciousness in the self of its unity with the Supreme. See, too, Taitt. Âraṇ. p. 896.
? «The five elements,’ says Śaṅkara, cf. Aitareya, p. 189; and for ‘ gross body,’ the original is literally ‘ water;’ see supra, p. 179, note 6; and see, too, Îsopanishad, p. 11, and Svetâsvatara, p. 368, for different but kindred meanings.
2 Viz. the lotus-like heart. Cf. Khândogya, p. 528.
8 The two principles between them pervade the universe, the individual self being connected with the material world, the other with heaven; ‘divine’ is, literally, ‘the brilliant,’ says Śaṅkara, who quotes Kaṭha, p. 305, as a parallel for the whole passage.
* Cf Kâṭha, p. 111; Maitrî, pp. 19-34; and Mahabharata Stri Parvan, chap. VII, st. 13. Heaven=the Brahman here (see Bṛihadâraṇyaka, p. 876); divine=not vulgar, or unrefined —Śaṅkara, who adds that though the senses generally lead one to sensuous objects, they do not do so when under the guidance of true knowledge.
5 The body is perishable, but action done by the self while in the body leaves its effect. © To whom, namely, the man of knowledge goes, as before stated.
7 Cf. Svetâsvatara, p. 347.
8 Cf. Katha, p. 182, and comment there, where the eye is said to stand for all the senses. ® Kâṭha, p. 149; Svetâsvatara, pp. 346-348, also p. 330 (should it be manfshA there instead of manvîso?). The meanings of the three words are difficult to fix accurately. Śaṅkara varies in his interpre-
(From the Brahman), the waters² are produced; and then from the waters, the gross body. In the space within that, dwelt the two divine principles. Both enveloping the quarters and sub-quarters, they support earth and heaven. That eternal divine being is perceived by devotees. The horse-like senses lead towards heaven him who is possessed of knowledge and divine, who is free from old age, and who stands on the wheel of this chariot-like body, which is transient, but whose operations are imperishable⁵. That eternal divine being is perceived by devotees. His form has no parallel; no one sees him with the eye. Those who apprehend him by means of the understanding, and also the mind and heart, become immortal. That eternal divine being is perceived by devotees. The currents of twelve collections¹, supported by the Deity, regulate the honey; and those who follow after it move about in this dangerous world. That eternal divine being is perceived by devotees. The bee drinks that accumulated honey for half a month. The Lord created the oblation for all beings. That eternal divine being is perceived by devotees. Those who are devoid of wings, coming tations. Probably the meaning he gives here is the best. Mind and understanding have been explained at Gita, p. 87. The heart is the place within where the self is said to be, and it may be taken as indicating the self; the meaning would then be—a direct consciousness in the self of its unity with the Supreme. See, too, Taitt. Âraṇ. p. 896.
"The five elements," says Śaṅkara; cf. Aitareya, p. 189; and for "gross body," the original literally reads "water;" see supra, p. 179, note 6; see also Îsopanishad, p. 11, and Svetâsvatara, p. 368, for different but related meanings.
2 Viz. the lotus-like heart. Cf. Khândogya, p. 528.
8 Together the two principles pervade the universe: the individual self is connected with the material world, the other with heaven. 'Divine' means, literally, 'the brilliant,' says Śaṅkara, who quotes Kaṭha, p. 305, as a parallel for the whole passage.
* Cf. Kâṭha, p. 111; Maitrî, pp. 19-34; and Mahabharata Stri Parvan, chap. VII, st. 13. Here "Heaven" means the Brahman (see Bṛihadâraṇyaka, p. 876); "divine" means not vulgar or unrefined—so Śaṅkara, who adds that although the senses ordinarily draw one toward sensuous objects, they cease to do so when guided by true knowledge.
5 The body is perishable, but action performed by the self while inhabiting the body leaves its effect. © To whom, that is, the man of knowledge goes, as stated before.
7 Cf. Svetâsvatara, p. 347.
8 Cf. Katha, p. 182, and comment there, where the eye is said to stand for all the senses. ® Kâṭha, p. 149; Svetâsvatara, pp. 346-348, also p. 330 (should it be manfshA there instead of manvîso?). The meanings of the three words are difficult to fix accurately. Śaṅkara varies in his interpre-