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 The text here is rather unsatisfactory; I have adopted that which I find in the copy containing Arguna Misra’s commentary.
2 Frequent pondering on matters learnt from Sâstras or common life, Nîlakaṇṭha. Why mind comes twice the commentators do not explain.
8 Does this refer to what is said at Sanatsugattya, p. 159? # Devotion means here, as in the Gita, action without desire of fruits. For action the word here is the same as at Gita, p. 115, note 2.
5 Cf. Gita, p. 52, note 7.
6 This is Arguna Misra’s interpretation, and appears to me to be correct. Nîlakaṇṭha’s is different, but seems to omit all account of abhyeti, ‘ repairs.’ ™ Arguna Misra’s interpretation seems to be different, but our copy is not quite intelligible.
8 See p. 337 supra. The wind is the presiding deity of the nasal organ. ° Te. that is its function. Arguna Misra says, ‘it is pondered on,’ which is not clear. 0 Cf. Gita, p. 74, as to taste and water.
1 The text here is rather unsatisfactory; I have adopted that which I find in the copy containing Arjuna Misra's commentary.
2 Frequent pondering on matters learnt from Sâstras or common life, Nîlakaṇṭha. Why mind comes twice the commentators do not explain.
8 Does this refer to what is said at Sanatsujâtîya, p. 159? # Devotion here means, as in the Gita, action without desire for its fruits. The word used for action is the same as at Gita, p. 115, note 2.
5 Cf. Gita, p. 52, note 7.
6 This is Arjuna Misra's interpretation, and appears to me to be correct. Nîlakaṇṭha's is different, but seems to omit all account of abhyeti, 'repairs.' ⁷⁰ Arjuna Misra's interpretation seems to be different, but our copy is not quite intelligible.
8 See p. 337 above. The wind is the presiding deity of the nasal organ. ° That is its function. Arjuna Misra says, 'it is pondered on,' which is not clear. 0 Cf. Gita, p. 74, on taste and water.