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.
340 ANUGÎTÀ. DU D eS es EE descriptions, (namely) sacrifice, gift at a sacrifice, and sacred study?, for (every one) who is born’. Such is the teaching of the ancients. He who duly understands this, becomes possessed of concentration of mind, O chief of the twice-born! and know, too, that he is released from all sins. Space? is the first entity; as connected with the (individual) self it is called the ear; as connected with objects likewise it is called sound; and the presiding deity there is the quarters. The second entity is air; as connected with the (individual) self it is called the skin; as connected with objects it is the object of touch; and the presiding deity there is the lightning. The third is called light; as connected with the (individual) self it is laid down to be the eye; next as connected with objects it is colour; the presiding deity there is the sun. The fourth should be understood to be water; as connected with the (individual) self it is stated to be the tongue; as connected with objects it should be understood to be taste; the presiding deity there is Soma. The fifth element is earth; as connected with the (individual) self it is called the nose; as connected with objects likewise it is called smell; the presiding deity there is Vayu. Thus have I accurately described to you the creation’ as connected with the (individual) self. A knowledge of this, O ye who understand piety! is here obtained by those who possess knowledge. One should place all these together, (viz.) the senses, the objects of the senses, and the five great elements, and hold them by the mind When everything is absorbed into the mind, the pleasures of (worldly) life are not esteemed. The learned (men) whose understandings are possessed of knowledge esteem the pleasure derived from that‘. Now I shall proceed to describe that discarding of all entities by (means) gentle and hard®, which produces attachment to subtle” (topics), and is sanctifying. The (mode of) conduct in which qualities are not (treated as) qualities’, which is free from attachment, in which one lives alone’, which is uninterrupted”, and which is full of the Brahman”, is called happiness (dwelling) in one aggregate”. eS a SS a ee
* Cf. as to this Khândogya, p. 136, which justifies our rendering, though the commentator Arguna Misra seems to understand the passage differently.
* Arguna Misra seems to understand this to mean ‘ twice-born.’
* This is a repetition of what occurs at p. 337, and apparently is spurious. But two of the MSS., both those containing commentaries, contain the passage twice. One of the other MSS. omits the passage where it occurs before, and has it here. I think that the passage is in its place before, and probably interpolated here.
p. 340
sacrifice, gift at a sacrifice, and sacred study — these three descriptions apply to every one who is born. Such is the teaching of the ancients. Whoever duly understands this becomes possessed of concentration of mind, O chief of the twice-born! and know also that he is released from all sins. Space is the first entity; as connected with the individual self it is called the ear; as connected with objects likewise it is called sound; and the presiding deity there is the quarters. The second entity is air; as connected with the individual self it is called the skin; as connected with objects it is the object of touch; and the presiding deity there is the lightning. The third is called light; as connected with the individual self it is laid down to be the eye; as connected with objects it is colour; the presiding deity there is the sun. The fourth should be understood to be water; as connected with the individual self it is stated to be the tongue; as connected with objects it should be understood to be taste; the presiding deity there is Soma. The fifth element is earth; as connected with the individual self it is called the nose; as connected with objects likewise it is called smell; the presiding deity there is Vayu. Thus have I accurately described to you the creation as connected with the individual self. A knowledge of this, O ye who understand piety, is here obtained by those who possess knowledge. One should place all these together — the senses, the objects of the senses, and the five great elements — and hold them by the mind. When everything is absorbed into the mind, the pleasures of worldly life are not esteemed. The learned men whose understandings are possessed of knowledge esteem the pleasure derived from that. Now I shall proceed to describe that discarding of all entities by means gentle and hard, which produces attachment to subtle topics and is sanctifying. The mode of conduct in which qualities are not treated as qualities, which is free from attachment, in which one lives alone, which is uninterrupted, and which is full of the Brahman, is called happiness dwelling in one aggregate.
* Cf. as to this Khândogya, p. 136, which justifies our rendering, though the commentator Arjuna Misra seems to understand the passage differently.
* Arjuna Misra seems to understand this to mean 'twice-born.'
* This passage repeats what appears at p. 337 and is apparently spurious. Even so, two of the manuscripts — both of them carrying commentaries — contain it twice. One of the remaining manuscripts omits the passage where it first appears and includes it here instead. My view is that the passage belongs in its earlier position and has probably been interpolated here.