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.
* Cf. Gita, pp. 52, 53; see also, as to freedom from action, Gita, p. 127. ? Le. thought, word, and deed. I have in the text kept to a more literal rendering. $ This is Nîlakaṇṭha¢ha’s reading and interpretation. Arǵuna Misra reads ‘ actions visible and invisible.
* Cf. inter alia Kumâra-sambhava II, 46.
5 Le. says Arǵuna Misra, the safe place, within the body; and says Nîlakaṇṭha, the seat called Avimukta, between the nose and the brows; as to which cf. Gita, p. 67. In the Kenopanishad (p. 220) the word âyatana is used to signify a means to the attainment of the Brahman. $ The moon and fire constitute the universe, says Arǵuna Misra. Cf. Gita, p.113. Nîlakaṇṭha interprets this more mystically as referring to the Ida and Pingala arteries.
7 So Nîlakaṇṭha, but he takes it to stand for ‘ vayu’ or wind, as a distinct principle. The sense is by no means clear. But the moon being the deity of the mind also may, perhaps, be described as she is here, on that account. ‘
8 This is Arǵuna Misra’s interpretation of the original locative.
* Cf. Gita, pp. 52, 53; see also, as to freedom from action, Gita, p. 127. † I.e. thought, word, and deed. I have in the text kept to a more literal rendering. ‡ This is Nīlakaṇṭha's reading and interpretation. Arjuna Miśra reads 'actions visible and invisible.'
* Cf. inter alia Kumâra-sambhava II, 46.
5 Arǵuna Misra says this means the safe place within the body; Nîlakaṇṭha says it is the seat called Avimukta, between the nose and the brows—on which cf. Gita, p. 67. In the Kenopanishad (p. 220) the word âyatana is used to mean a means of attaining the Brahman. § The moon and fire make up the universe, says Arǵuna Misra; cf. Gita, p. 113. Nîlakaṇṭha gives this a more mystical reading, taking it to refer to the Ida and Pingala arteries.
7 So Nîlakaṇṭha, though he takes it to stand for 'vayu' or wind, as a distinct principle. The sense is by no means clear. But since the moon is also the deity of the mind, she may perhaps be described here on that account.
8 This is Arǵuna Misra's interpretation of the original locative.