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.
CHAPTER VII.
The Brâhmaṇa said:
On this, too, O beautiful one! they relate this ancient story, (which shows) of what description is the institution of the seven sacrificial priests *. The nose, and the eye, and the tongue, and the skin, and the ear as the fifth, mind and understanding, these are the seven sacrificial priests separately stationed. Dwelling in a minute space, they do not perceive each other. Do you, verily, O beautiful one! learn about these sacrificial priests, (which are) seven according to (their several) natures.
* Cf. Khândogya, p. 285, and the passage there quoted by Sankara as well as Anandagiri’s gloss. And see, too, p. 353 infra.
* Viz. the part of it which specially appertains to speech—the throat, &c.
* All the nadis or passages of the body, Arguna Misra.
* Le. at the navel in the form of sound, as the material cause of all words. There and in that condition speech dwells, after going through the body, as above stated. There, adds Arguna Misra, devotees are to meditate on speech.
* This is not quite clear, but the meaning seems to be, that the merit of the immovable mind consists in its unchangeability, and that of speech in being the cause of variations in the movable mind by conveying new knowledge and new impressions. Cf. on this result, Khândogya-upanishad, p. 482.
* Arguna Misra says, the last chapter explained Pranayama, and this explains Pratyâhâra. Prâsâyâma is the restraint of the life-winds, Pratyâhâra that of the senses, according to the Yoga philosophy (see the quotation in the commentary at Yoga-sûtra III, 1, and see also pp. 141-145). Cf. also Gita, p. 61. The Saptahotrz-vidhana as taught in the Taittirîya-brâhmaṇa and Aranyaka is to be found a few pages after the pages referred to for the Daśahotṛ-vidhâna at p. 261 supra. And the other Vidhânas also are to be found in the same parts of those books.
CHAPTER VII.
The Brâhmaṇa said:
On this, too, O beautiful one, they tell this ancient story, showing what the institution of the seven sacrificial priests is. The nose, the eye, the tongue, the skin, the ear as the fifth, the mind, and the understanding — these are the seven sacrificial priests, each stationed separately. Though they dwell in a minute space, they do not perceive one another. Learn, then, O beautiful one, about these seven sacrificial priests, each according to its own nature.
* Cf. Khândogya, p. 285, and the passage there quoted by Sankara as well as Anandagiri's gloss. And see, too, p. 353 infra.
* That is, the part of it that belongs specifically to speech—the throat, and so on.
* All the nadis or passages of the body, Arjuna Misra.
* That is, at the navel, in the form of sound, as the material cause of all words. Speech dwells there and in that condition, having passed through the body as described above. There, Arjuna Misra adds, devotees are to meditate on speech.
* This is not quite clear, but the meaning seems to be that the merit of the immovable mind lies in its unchangeability, and that of speech in being the cause of variations in the movable mind by conveying new knowledge and new impressions. Cf. on this result, Khândogya-upanishad, p. 482.
Arjuna Misra says the last chapter explained Pranayama, and this one explains Pratyâhâra. Prâsâyâma is the restraint of the life-winds, Pratyâhâra that of the senses, according to the Yoga philosophy (see the quotation in the commentary at Yoga-sûtra III, 1, and see also pp. 141-145). Cf. also Gita, p. 61. The Saptahotṛ-vidhâna as taught in the Taittirîya-brâhmaṇa and Araṇyaka is to be found a few pages after the pages referred to for the Daśahotṛ-vidhâna at p. 261 supra. The other Vidhânas also are to be found in the same parts of those books.