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.
* So, literally; Śaṅkara explains ‘golden’ to mean ‘beneficial and pleasant,’ by a somewhat fanciful derivation of the word hirazya. He refers to Gita, p. 111, about the leaves of the Aśvattha. Nîlakaṇṭha takes the leaves to be son, wife, &c., which are ‘golden,’ attractive at first sight. ‘Coming to the Aśvattha,’ Śaṅkara says, ‘means being born as a Brâhmaṇa, &c. ‘Flying away” = obtaining final emancipation.
* The ‘selfs’ are compared to birds in the famous passage at Muṇḍaka, p. 306 (also Svetâsvatara, p. 337). See also Bṛihadâraṇyaka, p. 499. $ Knowledge of whom leads to ‘flying away happily,’
* Cf. Khândogya, p. 441. Śaṅkara says that the author here explains the yoga by which the Supreme is to be attained. As to the lifé-winds, cf. Gita, p. 61. ‘The moon,’ says Śaṅkara, ‘means the mind, and the sun the understanding, as they are the respective deities of those organs’ (cf. Bṛihadâraṇyaka, pp. 521-542, and Aitareya, p. 187, where, however, the sun is said to appertain to the eye).
5 I.e. the Brahman; the result is, one remains in the condition of being identified with the Brahman. ® Literally, flamingo, Cf. Svetâsvatara, pp. 332, 367; see also p. 289; Maitri, p. 99 ; and the commentary on Svetâsvatara, p. 283.
7 Viz. the individual self, Śaṅkara; that is, as it were, the bond of connexion between the Supreme and the world, Cf. Gita, p. 112.
8 This is the meaning, though the word in the original is Aztvig, which in the later literature only means priest. ® As the whole of the material world is dissolved, when the self is dissevered from the delusion which is the cause of it.
10 Viz. who moves about on the waters, as above stated.
So, literally; Śaṅkara explains 'golden' to mean 'beneficial and pleasant,' by a somewhat fanciful derivation of the word hirazya. He refers to Gita, p. 111, about the leaves of the Aśvattha. Nîlakaṇṭha takes the leaves to be son, wife, and so on, which are 'golden' in the sense of being attractive at first sight. By 'coming to the Aśvattha,' Śaṅkara says, is meant being born as a Brâhmaṇa, and so on. 'Flying away' means obtaining final emancipation.
* The 'selfs' are compared to birds in the famous passage at Muṇḍaka, p. 306 (also Svetâsvatara, p. 337). See also Bṛihadâraṇyaka, p. 499. $ Knowledge of whom leads to 'flying away happily,'
* Cf. Khândogya, p. 441. Śaṅkara says that the author here explains the yoga by which the Supreme is to be attained. On the lifé-winds, cf. Gita, p. 61. 'The moon,' says Śaṅkara, 'stands for the mind, and the sun for the understanding, since these are the presiding deities of those organs' (cf. Bṛihadâraṇyaka, pp. 521-542, and Aitareya, p. 187, where, however, the sun is said to belong to the eye).
5 That is, the Brahman; the result is that one remains in the condition of being identified with the Brahman. 6 Literally, flamingo. Cf. Svetâsvatara, pp. 332, 367; see also p. 289; Maitri, p. 99; and the commentary on Svetâsvatara, p. 283.
7 That is, the individual self, Śaṅkara; in other words, the link, so to speak, between the Supreme and the world. Cf. Gita, p. 112.
8 This is the meaning, though the word in the original is Aztvig, which in the later literature only means priest. 9 As the whole of the material world is dissolved, when the self is dissevered from the delusion which is the cause of it.
10 That is, the one who moves about on the waters, as stated above.