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.
tranquillity, compassion to (all) beings, self-restraint, and absence of cruelty, refraining from the appropriation of the wealth of others, not acting dishonestly even in thought towards (any) being in this world, serving mother and father, honouring deities and guests, honouring preceptors, pity, purity, constant restraint of the organs*, and causing good to be done; this is said to be the conduct of the good*.. From this is produced piety, which protects people to eternity. Thus one should look (for it) among the good, for among them it constantly abides. The practice to which the good adhere, points out (what) piety (is)*.. And among them dwells that (course of) action which constitutes eternal piety. He who acquires that, never comes to an evil end‘. By this are people held in check from making a slip in the paths of piety’. But the devotee who is released* is esteemed higher than these. For the deliverance from the course of worldly life of the man who acts piously and well, as he should act, takes place after a long time’. Thus a creature always meets with (the effects of) the action performed (in a) previous (life). And that⁸ is the sole cause by which he comes here (in a) degraded (form). There is in the world a doubt as to what originally was the source from which he became invested with a body. And that I shall now proceed to state. Brahman, the grandfather of all people, having made a body for himself, created the whole of the three worlds, moving and fixed’. From that he created the Pradhâna, the material cause of all embodied (selfs), by which all this is pervaded, and which is known in the world as the highest”. This is what is called the destructible’; but the other‘ is immortal and indestructible. And Pragâpati, who had been first created, created all creatures and (all) the fixed entities, (having) as regards the moving (creation), a pair separately for each® (species). Such is the ancient (tradition) heard (by us). And as regards that, the grandsire fixed a limit of time, and (a rule) about migrations among (various) creatures, and about the return ®, What I say is all correct and proper, like (what may be said by) any talented person who has in former birth perceived the self. He who properly perceives pleasure and pain to be inconstant, the body to be an unholy aggregate?, and ruin to be connected with action, and who remembers that whatever little there is of happiness is all misery ¢, he will cross beyond the fearful ocean of worldly life, which is very difficult to cross. He who understands the Pradhana®, (though) attacked by birth and death and disease, sees one (principle of) consciousness in all beings possessed of consciousness °. Then seeking after the supreme seat, he becomes indifferent to everything’. O best (of men)! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brâhmaṇa! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare.
save those relating to the Brahman. Tranquillity is the same thing as regards the mind.
* This I take to mean restraint of the active organs, such as speech, &c. ‘Self-restraint’ is rendered by Nîlakaṇṭha to mean “concentration of mind.’ ? Cf. Maitri, p. 57; X’ândogya, p. 136; and Gita, pp. 103, 119.
8 Cf. Apastamba I, 1, 1, 2; I, 7, 20, 7; Sakuntala, p. 30 (Williams). # Ct Gita, p. 72.
5 By this, i.e. by the practice of the good, Arguna Misra.
5 From delusion, Arguna Misra; emancipated by force of his devotion, Nîlakaṇṭha.
7 Cf. Gita, p. 73; Khândogya, pp. 136,137. * Scil. the action.
tranquillity, compassion to all beings, self-restraint, and absence of cruelty, refraining from taking what belongs to others, not acting dishonestly even in thought toward any being in this world, serving mother and father, honouring deities and guests, honouring preceptors, pity, purity, constant restraint of the organs*, and causing good to be done — this is said to be the conduct of the good*. From this is produced piety, which protects people to eternity. One should therefore look for it among the good, for among them it constantly abides. The practice to which the good adhere points out what piety is*. Among them dwells that course of action which constitutes eternal piety. He who acquires it never comes to an evil end. By this are people kept from making a slip on the paths of piety. But the devotee who is released* is esteemed higher than these. For the deliverance from the course of worldly life of the man who acts piously and well, as he should act, takes place only after a long time. Thus a creature always meets with the effects of the action performed in a previous life. And that⁸ is the sole cause by which he comes here in a degraded form. There is in the world a doubt as to what was originally the source from which he came to be invested with a body. I shall now proceed to state it. Brahman, the grandfather of all people, having made a body for himself, created the whole of the three worlds, moving and fixed⁹. From that he created the Pradhâna, the material cause of all embodied selfs, by which all this is pervaded, and which is known in the world as the highest¹⁰. This is what is called the destructible; but the other is immortal and indestructible. And Prajâpati, who had been created first, created all creatures and all the fixed entities, and, as regards the moving creation, a separate pair for each⁸ species. Such is the ancient tradition heard by us. And as regards that, the grandsire fixed a limit of time, and a rule about migrations among various creatures, and about the return⁹. What I say is all correct and proper, as anything may be that is said by a talented person who has in a former birth perceived the self. He who properly perceives pleasure and pain to be inconstant, the body to be an unholy aggregate⁷, and ruin to be connected with action, and who remembers that whatever little there is of happiness is all misery⁸ — he will cross beyond the fearful ocean of worldly life, which is very difficult to cross. He who understands the Pradhâna⁹, though attacked by birth and death and disease, sees one principle of consciousness in all beings possessed of consciousness⁹. Then, seeking after the supreme seat, he becomes indifferent to everything. O best of men! I will give you accurate instruction concerning it. Learn from me exhaustively, O Brâhmaṇa! the excellent knowledge concerning the eternal imperishable seat, which I am now about to declare.
Save those relating to the Brahman. Tranquillity is the same thing as regards the mind.
* I take this to mean restraint of the active organs, such as speech and so on. Nîlakaṇṭha renders 'self-restraint' as 'concentration of mind.' † Cf. Maitri, p. 57; X'ândogya, p. 136; and Gita, pp. 103, 119.
8 Cf. Apastamba I, 1, 1, 2; I, 7, 20, 7; Sakuntala, p. 30 (Williams). # Cf. Gita, p. 72.
5 By this, that is, by the practice of the good, Arjuna Misra.
5 From delusion, Arjuna Misra; freed by the force of his devotion, Nîlakaṇṭha.
7 Cf. Gita, p. 73; Khândogya, pp. 136, 137. * Scil. the action.