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 Le. that variety is only in this world, but that the unity of everything is the true proposition. Cf. inter alia Gita, p. 104.
2 Cf. Brihadâraṇyaka, p. 858, and Gita, p. 65. # I.e. the Prakriti of the Sankhyas.
4 The great elements are the five tanmatras of earth, water, fire, air, and space, which afterwards produce what we have called the gross elements in the text, namely, the earth &c. which we perceive.
5 The tree typifies worldly life. Cf. pp. 111-189 supra. The leaves and flowers, Arguna Misra says, stand for volition and action; and Nîlakaṇṭha seems to agree. The tree is called eternal, as worldly life is supposed to have had no beginning. Cf. Sârîraka Bhâshya, p. 494, ‘sprout from the seed,’ this rendering is necessitated by Brahman being described as the seed. Cf. Muṇḍaka, p. 288; Svetâsvatara, p. 362; Kaṭha, pp. 143, 144.
1 That is, that variety exists only in this world, but that the unity of everything is the true proposition. Cf. inter alia Gita, p. 104.
2 Cf. Brihadâraṇyaka, p. 858, and Gita, p. 65. # I.e. the Prakriti of the Sankhyas.
4 The great elements are the five tanmatras of earth, water, fire, air, and space, which afterwards produce what we have called the gross elements in the text — namely, the earth and so on that we perceive.
5 The tree stands for worldly life. Cf. pp. 111-189 supra. The leaves and flowers, Arjuna Misra says, stand for volition and action; and Nîlakaṇṭha seems to agree. The tree is called eternal because worldly life is held to have had no beginning. Cf. Sârîraka Bhâshya, p. 494, 'sprout from the seed': this rendering is required by the description of Brahman as the seed. Cf. Muṇḍaka, p. 288; Svetâsvatara, p. 362; Kaṭha, pp. 143, 144.