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.
Brahman said:
From the truth were the entities movable and immovable produced. They live by penance’. Understand that, O you of excellent vows! By their own action they remain transcending their own source. For the truth joined with the qualities is invariably of five varieties. The Brahman² is the truth; penance is the truth; Pragâpati also is truth ; the entities are born from the truth; the universe consisting of (all) creatures is the truth. Therefore Brâhmaṇas whose final goal is always concentration _ of mind, from whom anger and vexation have departed, and who are invariably devoting themselves to piety, are full of the truth. I will speak about those (Brâhmaṇas) who are restrained by one another, who are possessed of knowledge, who are the establishers of the bridge of piety, and who are the constant creators of the people*. I will speak of the four (branches of) knowledge, and likewise of the castes, and of the four orders, distinctly. The wise always speak of piety as one, (but) having four quarters. I will speak to you, O twice-born ones! of the happy path, which is productive of pleasure, and which has been invariably travelled over by talented men in old days for (obtaining) assimilation with the Brahman. Learn, O noble ones! from me, now speaking exhaustively, of that highest path which is difficult to understand, and of the highest seat. The first step is said to be the order of Brahmakârins ; the second is that of householders ; next after that is that of foresters; and next after that too, the highest step must be understood to be that relating to the Adhyâtma 1. Light*, space, sun, air, Indra, Pragâpati, one sees not these, while one does not attain to the Adhyâtma*. I will subsequently state the means to that, which you should understand. The order of foresters, (the order) of the sages who dwell in forests and live on fruits, roots and air, is prescribed for the three twice-born (castes). The order of householders is prescribed for all castes. The talented ones speak of piety as having faith for its characteristic. Thus have I described to you the paths leading to the gods*, which are occupied by good and talented men by means of their actions, and which are bridges of piety. He who, rigid in his vows, takes up any one of these modes of piety separately, always comes in time to perceive the production and dissolution of entities 1. Now I shall state with accuracy and with reasons, all the elements which abide in parts in all objects. The great self’, the unperceived? likewise, and likewise also egoism, the ten senses and the one“ (sense), and the five great elements, and the specific characteristics of the five elements 5, such is the eternal creation. The number of the elements is celebrated as being twenty-four plus one. And the talented man who understands the production and dissolution of (all) elements, he, of all beings, never comes by delusion. He who accurately understands the elements, the whole of the qualities *, and also all the deities’, casting aside sin, and getting rid of (all) bonds, attains to all the spotless worlds.
1 Le. by action, Nîlakaṇṭha. Cf. Mundaka, p. 280, and see p. 166 supra, note 1.
2 T.e, they remain apart from the Brahman, being engaged in action. This answers some of the questions put by the pupil to the preceptor. As to ‘the truth,’ see p. 162, note 2 supra.
8 I.e. Isvara, or god; penance=piety ; PragApati=the individual soul, Nîlakaṇṭha. Brahman=‘ that’ (but how is ‘that’ ‘joined with qualities ?’); Pragâpati= Brahman, Arguna Misra. They agree about penance and entities (which they take to mean the gross elements) and creatures. Brahman and Pragâpati=Virâg and Hiranyagarbha(?), p. 186 supra. Cf. Śânti Parvan (Moksha), chap. 190, St. I.
4 Le. who commit no breach of piety through fear of one another, Nîlakaṇṭha. 5 Cf, Gita, p. 86.
Brahman said:
From the truth were produced all movable and immovable entities. They live by penance. Understand that, O you of excellent vows! By their own action they remain transcending their own source. For the truth joined with the qualities is invariably of five varieties. The Brahman² is the truth; penance is the truth; Prajâpati also is truth; the entities are born from the truth; the universe consisting of all creatures is the truth. Therefore Brâhmaṇas whose final goal is always concentration of mind, from whom anger and vexation have departed, and who are invariably devoting themselves to piety, are full of the truth. I will speak about those Brâhmaṇas who are restrained by one another, who are possessed of knowledge, who are the establishers of the bridge of piety, and who are the constant creators of the people. I will speak of the four branches of knowledge, and likewise of the castes, and of the four orders, distinctly. The wise always speak of piety as one, but having four quarters. I will speak to you, O twice-born ones, of the happy path, which is productive of pleasure and which has invariably been travelled by talented men in old days for obtaining assimilation with the Brahman. Learn, O noble ones, from me now speaking exhaustively, of that highest path which is difficult to understand, and of the highest seat. The first step is said to be the order of Brahmaârins; the second is that of householders; next after that is that of foresters; and next after that too, the highest step must be understood to be that relating to the Adhyâtma¹. Light, space, sun, air, Indra, Prajâpati — one does not see these while one has not attained to the Adhyâtma. I will subsequently state the means to that, which you should understand. The order of foresters — the order of the sages who dwell in forests and live on fruits, roots, and air — is prescribed for the three twice-born castes. The order of householders is prescribed for all castes. The talented ones speak of piety as having faith for its characteristic. Thus have I described to you the paths leading to the gods, which are occupied by good and talented men by means of their actions and which are bridges of piety. He who, rigid in his vows, takes up any one of these modes of piety separately, always comes in time to perceive the production and dissolution of entities. Now I shall state with accuracy and with reasons all the elements⁵ which abide in parts in all objects. The great self, the unperceived likewise, and likewise also egoism, the ten senses and the one sense, and the five great elements, and the specific characteristics of the five elements — such is the eternal creation. The number of the elements is celebrated as being twenty-four plus one. And the talented man who understands the production and dissolution of all elements, he, of all beings, never comes by delusion. He who accurately understands the elements, the whole of the qualities, and also all the deities, casting aside sin and getting rid of all bonds, attains to all the spotless worlds.
1 I.e. by action, Nîlakaṇṭha. Cf. Mundaka, p. 280, and see p. 166 above, note 1.
2 That is, they remain apart from the Brahman, being engaged in action. This answers some of the questions put by the pupil to the preceptor. As to 'the truth,' see p. 162, note 2 supra.
8 I.e. Isvara, or god; penance = piety; PragApati = the individual soul, Nîlakaṇṭha. Brahman = 'that' (but how is 'that' 'joined with qualities?'); Prajâpati = Brahman, Arjuna Misra. They agree about penance and entities (which they take to mean the gross elements) and creatures. Brahman and Prajâpati = Virâj and Hiranyagarbha (?), p. 186 supra. Cf. Śânti Parvan (Moksha), chap. 190, St. 1.
4 I.e. who commit no breach of piety through fear of one another, Nîlakaṇṭha. 5 Cf. Gita, p. 86.