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.
the beginning. Pleasure he takes to mean ‘pride felt in supposing oneself to possess some merit,’ and joy that produced when impending danger is averted. As to the next triad, the text is again unsatisfactory. The text printed in the edition which contains Nîlakaṇṭha’s commentary, is ‘desire, anger, &c. There is nothing about them in the commentary. Arğuna Misra’s text is the one we have adopted. He says, ‘grief, pain caused by loss of what is desired; anger, the pain caused by the counteraction of one’s attempts to injure another; persistent hatred, the pain caused by believing another to be doing harm to oneself.’ Persistent hatred is Nîlakaṇṭha¢ha’s interpretation. I think his interpretation is preferable. The two triads seem to be based on one principle of gradation. The distinctive marks of the three qualities are pleasure, pain, and delusion respectively, and those characterise the three triads stated in the text. See Santi Parvan (Moksha), chap. 194, st. 27 seq.
1 Tranquillity and so forth, Nîlakaṇṭha; practising yoga or concentration of mind, Arğuna Misra.
2 I.e. external, says Arğuna Misra; external foes of one’s own emancipation is, I presume, what is meant.
3 Arğuna Misra says, ‘his own and those of others.’ Nîlakaṇṭha takes good to mean not men, but tranquillity, &c. The next sentence seems rather to militate against this view, which in itself is not a well-founded one.
the beginning. Pleasure he takes to mean 'pride felt in supposing oneself to possess some merit,' and joy that produced when impending danger is averted. As to the next triad, the text is again unsatisfactory. The text printed in the edition which contains Nîlakaṇṭha's commentary is 'desire, anger, &c.' There is nothing about them in the commentary. Arjuna Misra's text is the one we have adopted. He says, 'grief, pain caused by loss of what is desired; anger, the pain caused by the counteraction of one's attempts to injure another; persistent hatred, the pain caused by believing another to be doing harm to oneself.' Persistent hatred is Nîlakaṇṭha¢ha's interpretation. I think his interpretation is preferable. The two triads seem to be based on one principle of gradation. The distinctive marks of the three qualities are pleasure, pain, and delusion respectively, and those characterise the three triads stated in the text. See Santi Parvan (Moksha), chap. 194, st. 27 seq.
1 Tranquillity and so forth, Nîlakaṇṭha; practising yoga or concentration of mind, Arjuna Misra.
2 I.e. external, says Arjuna Misra; what is meant, I presume, is external foes of one's own emancipation.
3 Arjuna Misra says, 'his own and those of others.' Nîlakaṇṭha takes good to mean not men, but tranquillity, etc. The next sentence seems to work somewhat against this view, which is not well founded in the first place.