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.
On this, too, they relate an ancient story, (about the) instruction of the snakes, and the gods, and sages, by Pragâpati. The gods, and sages, and the snakes, and the demons, approaching Pragâpati, said (to him): ‘Tell us the highest good.’ To them who were inquiring about the highest good, the venerable one said, ‘Om 4, the Brahman, in a single syllable.’ Hearing that, they ran away in (various) directions. When they were running for instruction regarding the self, the inclination of the snakes to biting had been already formed. The natural inclination of the demons towards ostentatiousness had been formed. The gods had been engaged in gifts, and the great sages in restraint of the senses. Having had one teacher, and having been instructed with one word, the snakes, the gods, the sages, and the demons, all engaged in different* (pursuits). One hears what is said (to one) and apprehends it duly; (but even) to one who inquires and extols highly, there is no other instructor*. And by his counsel does action afterwards take place. The instructor, the learner, the hearer, and the enemy, are always within the heart. Acting sinfully in the world, he becomes (a man of) sinful conduct. Acting virtuously in the world he becomes (a man of) virtuous conduct*. And he becomes a man of conduct according to his own desire*, who, owing to his desires, is given up to the pleasures of the senses. But he who, casting aside vows* and actions, merely adheres to the Brahman, he moving about in the world identifying himself with the Brahman, becomes a Brahmakârin. To him the Brahman itself is the fuel, the Brahman the fire, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the
* Nîlakaṇṭha takes this to mean pupil, but it is difficult to reconcile that with the rest of the passage. Arguna Misra renders it by ‘the destroyer of every one’s doubts.” For that, it will be necessary to take the word as a form of the causative, and not the simple root stu, to hear. But see, too, p. 283, ‘the instructor ... the hearer’ ? Cf. Sanatsugâtîya, p. 152, note x.
* The words here are nearly the same as before ; the commentators give no explanation of the repetition. But see p. 281, note 2.
* Cf. Gita, p. 79. The full sense is that from the study of this Om the highest good is attained.
* Le. to their own dwellings, believing that they had learnt what they wanted.
On this subject, too, they tell an ancient story about how Prajâpati instructed the snakes, the gods, and the sages. The gods, the sages, the snakes, and the demons came to Prajâpati and said: 'Tell us the highest good.' To those who asked about the highest good, the venerable one replied, 'Om 4, the Brahman, in a single syllable.' Hearing that, they all ran off in different directions. As they ran away to pursue instruction about the self, the snakes had already formed their natural inclination toward biting. The demons had formed their natural inclination toward ostentatiousness. The gods had turned to giving gifts, and the great sages to restraint of the senses. Though they had had one teacher and been taught with one word, the snakes, the gods, the sages, and the demons all threw themselves into different* pursuits. One hears what is said to one and takes it in as one is disposed to; yet even for someone who earnestly inquires and praises highly, there is no other instructor*. Action afterward follows from one's own counsel. The instructor, the learner, the hearer, and the enemy are always within the heart. Acting sinfully in the world, a man becomes one of sinful conduct. Acting virtuously in the world, he becomes one of virtuous conduct*. And he becomes a man of conduct according to his own desire* who, driven by his desires, gives himself over to the pleasures of the senses. But the one who, setting aside vows* and actions, simply cleaves to the Brahman — moving through the world, identifying himself with the Brahman — becomes a Brahmakârin. For him the Brahman itself is the fuel, the Brahman the fire, the Brahman his origin, the Brahman water, the Brahman the instructor. He is rapt in the
* Nîlakaṇṭha takes this to mean "pupil," but that is hard to reconcile with the rest of the passage. Arjuna Misra renders it as "the destroyer of every one's doubts." For that reading, the word must be taken as a form of the causative, not of the simple root stu, "to hear." See also p. 283, "the instructor ... the hearer." Cf. Sanatsujâtîya, p. 152, note x.
* The words here are nearly the same as before; the commentators offer no explanation of the repetition. But see p. 281, note 2.
* Cf. Gita, p. 79. The full meaning is that through the study of this Om one attains the highest good.
* That is, to their own dwellings, believing they had learned what they wanted.