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.
1 Cf. note 4, p. 247 supra, and p. 253. ? Arğuna Misra says this means the five great elements, the eleven organs (active and perceptive, and the mind), the life-wind, and the individual soul. $ The Prâṇa is at the nose, the Apâna at the arms, the Samâna at the navel, the Vyâna pervades the whole body, and the Udana is at all the joints; cf. Yoga-sûtra III, 38 seq. Nîlakaṇṭha says this explains how the ‘ expanse’ (meaning, he says, the operations of the creation, &c.) ‘proceeds’ from the Brahman. See on the life-winds, Bṛihadâraṇyaka, p. 667 ; Khândogya, pp. 42-188; Sânkhyatattvakaumudî, p. 96 ; Vedanta Paribhasha, p. 45 ; p. 271 infra.
* The self, Arğuna Misra. Nîlakaṇṭha says, ‘the Prana accompanied by the Apana,’
5 I.e. into the Prâṇa and Apâna, Arğuna Misra.* Nîlakaṇṭha derives the word thus, utkarsheza ânayati.
7 I.e. the subjugation of the life-winds as indicated at Gita, p. 61.
* The meaning of the passage as a whole is not very clear, and the commentators afford but little help. The sense appears to be this: The course of worldly life is due to the operations of the life-winds which are attached to the self and lead to its manifestations as individual souls. Of these, the Samâna and Vyâna are
1 Cf. note 4, p. 247 supra, and p. 253. 2 Arjuna Misra says this means the five great elements, the eleven organs (active and perceptive, and the mind), the life-wind, and the individual soul. 3 The Prâṇa is at the nose, the Apâna at the arms, the Samâna at the navel, the Vyâna pervades the whole body, and the Udana is at all the joints; cf. Yoga-sûtra III, 38 seq. Nîlakaṇṭha says this explains how the 'expanse' (meaning, he says, the operations of the creation, &c.) 'proceeds' from the Brahman. See on the life-winds, Bṛihadâraṇyaka, p. 667; Khândogya, pp. 42-188; Sânkhyatattvakaumudî, p. 96; Vedanta Paribhasha, p. 45; p. 271 infra.
* The self, Arjuna Misra. Nîlakaṇṭha says, 'the Prana accompanied by the Apana.'
5 That is, into the Prâṇa and Apâna, according to Arjuna Misra. Nîlakaṇṭha derives the word thus: utkarsheza ânayati.
7 I.e. the subjugation of the life-winds as indicated at Gita, p. 61.
* The meaning of the passage as a whole is not very clear, and the commentators afford but little help. The sense appears to be this: The course of worldly life is due to the operations of the life-winds which are attached to the self and lead to its manifestations as individual souls. Of these, the Samâna and Vyâna are